“The renunciation of the ‘form of God’ and the taking on of the ‘form of a slave’ with all their consequences do not entail any alienation within the Trinitarian life of God. God is so divine that by way of the Incarnation, death and Resurrection, he can truly and not just in seeming become that which as God he already and always is. Without under-estimating the depth to which God stooped down in Christ, but perceiving that this ‘supreme’ abasement (John 13, 1) formed, with the exaltation, one single reality, for the two movements express the self-same divine love, John was able to apply to both the categories of ‘exaltation’ and ‘glorification’: yet in a way which is, (to use the language of the Chalcedonian Definition) asynchtōs, achōristōs; ‘without confusion’, ‘without separation’ (DS 302). In this integrated vision, it is no longer contradictory for John to ascribe to the Son who died and was raised by the Father the power not just to give his life but also to take it up again (10, 18; 2, 19), as well as, thought this power, to raise up (11, 25) the dead both in time (12, 1, 9 and 17) and at the end of time (5, 21; 6, 39 etc., auto-anastasis ‘the Resurrection itself’ one might call him, imitating Origen’s celebrated neologisim). In fact, the Son’s absolute obedience ‘even unto death, the death of the Cross’ is intrinsically oriented to the Father (otherwise, it would be meaningless, and not in any case an absolute, divine obedience). Resting on the Father’s power, which is itself identical with the Father’s sending of his Son, the Son allows himself to be reduced to the uttermost weakness. But this obedience is so thoroughly love for the Father and by that very fact is so altogether one (John 10, 30) with the Father’s own love that he who sends and he who obeys act by virtue of the same divine liberty in love—the Son inasmuch as he allows the Father the freedom to command to the point of his own death, the Father inasmuch as he allows the Son the freedom to obey right down to the same point. When, accordingly, the Father grants to the Son, now raised into eternal life, the absolute freedom to show himself to his disciples in his identity with the dead Jesus of Nazareth, bearing the marks of his wounds, he gives him no new different or alien freedom but that freedom which is most deeply the Son’s very own. It is precisely in this freedom of his that the Son reveals, ultimately, the freedom of the Father” (Mysterium Paschale, 209).