Even the sending of the Son by the Father is the Son sending Himself, the incarnate Servant being the sent, as in Augustine:

“Since, then, that the Son should appear in the flesh was wrought by both the Father and the Son, it is fitly said that He who appeared in that flesh was sent, and that He who did not appear in it, sent Him; because those things which are transacted outwardly before the bodily eyes have their existence from the inward structure (apparatu) of the spiritual nature, and on that account are fitly said to be sent. Further, that form of man which He took is the person of the Son, not also of the Father; on which account the invisible Father, together with the Son, who with the Father is invisible, is said to have sent the same Son by making Him visible. But if He became visible in such way as to cease to be invisible with the Father, that is, if the substance of the invisible Word were turned by a change and transition into a visible creature, then the Son would be so understood to be sent by the Father, that He would be found to be only sent; not also, with the Father, sending. But since He so took the form of a servant, as that the unchangeable form of God remained, it is clear that that which became apparent in the Son was done by the Father and the Son not being apparent; that is, that by the invisible Father, with the invisible Son, the same Son Himself was sent so as to be visible. Why, therefore, does He say, ‘Neither came I of myself?’ This, we may now say, is said according to the form of a servant, in the same way as it is said, ‘I judge no man.’” (One the Trinity, Bk. 2, Ch. 5)

It sounds like this post and Tipton’s arguments are reaching for a one will in three wills, a very different formula than that discussed and affirmed by the Pro-Nicene Fathers.

And p.s.: love you guys.