In discussing the hypostatic union, where divine nature and human nature are united in the one person, one of the difficulties is in asking the “how” question. How can Jesus be both fully human and fully divine?
One way that is often put forward to solve this problem is called a Kenotic Christology.
The content of this Christology – broadly stated – is that in becoming incarnate the second person of the trinity, God the Son, emptied himself of certain divine attributes that were incompatible with a human nature. Usually either his attribute of knowing everything or his attribute of being everywhere, either his omniscience or his omnipresence. Most Kenoticists hold to this broad definition, though there are also various ways in which it is explained.