St. Augustine especially emphasizes how hard it is to think of Jesus as God (and therefore worthy of worship) and fully human at the same time, having emotions, interceding, etc.
He prays for us as our priest, he prays in us as our head, he is the object of our prayers as our God....
We pray to him as God, he prays for us as a servant. In the first case he is the Creator, in the second a creature. Himself unchanged, he took to himself
our created nature in order to change it, and made us one man with himself, head and body. We pray then to him, through him, in him, and we speak along with him
and he along with us.
We contemplate his glory and divinity when we listen to these words: In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him nothing was made. Here we gaze on the divinity of the Son of God, something supremely great and surpassing all the greatness of his creatures. Yet in other parts of Scripture we hear him as one sighing, praying, giving praise and thanks.
We hesitate to attribute these words to him because our minds are slow to come down to his humble level when we have just been contemplating him in his divinity. It is as though we were doing him an injustice in acknowledging in a man the words of one with whom we spoke when we prayed to God. We are usually at a loss and try to change the meaning. Yet our minds find nothing in Scripture that does not go back to him, nothing that will allow us to stray from him.
Our thoughts must then be awakened to keep their vigil of faith. We must realise that the one whom we were contemplating a short time before in his nature as God took to himself the nature of a servant; he was made in the likeness of men and found to be a man like others; he humbled himself by being obedient even to accepting death; as he hung on the cross he made the psalmist’s words his own: My God, my God, why have you forsaken me?