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Incarnation: The Person and Life of Christ
The late Thomas F. Torrance has been called "the greatest Reformed theologian since Karl Barth" and "the greatest British theologian of the twentieth century" by prominent voices in the academy. His work has profoundly shaped contemporary theology in the English-speaking world. This first of two volumes comprises Thomas Torrance's lectures delivered to students in Christian Dogmatics on Christology at New College, Edinburgh, from 1952 to 1978 and amounts to the most comprehensive presentation of Torrance's understanding of the incarnation ever published. In eight chapters these expertly edited lectures highlight Torrance's distinctive belief that the object of our theological study--Jesus Christ--actively gives himself to us in order that we may know him, as well as unpack Torrance's well-developed understanding of our union with Christ and how it impacts the Christian life. Also included are his reflections on the in-breaking of Christ's kingdom and its intense conflict with and victory over evil. Decidedly readable and filled with some of Torrence's most influential thought, this will be an important volume for scholars, professors and students of Christian theology for decades to come.
344 pages, Hardcover
First published October 31, 2008
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532 people want to read
About the author
Thomas F. Torrance
101 books72 followersThomas Forsyth Torrance, MBE FRSE (30 August 1913 – 2 December 2007), commonly referred to as T. F. Torrance, was a Scottish Protestant theologian. Torrance served for 27 years as Professor of Christian Dogmatics at New College, Edinburgh in the University of Edinburgh. He is best known for his pioneering work in the study of science and theology, but he is equally respected for his work in systematic theology. While he wrote many books and articles advancing his own study of theology, he also edited the translation of several hundred theological writings into English from other languages, including the English translation of the thirteen-volume, six-million-word Church Dogmatics of Swiss theologian Karl Barth, as well as John Calvin's New Testament Commentaries. He was also a member of the famed Torrance family of theologians.
Torrance has been acknowledged as one of the most significant English-speaking theologians of the twentieth century, and in 1978, he received the prestigious Templeton Foundation Prize for Progress in Religion.[1] Torrance remained a dedicated churchman throughout his life, serving as an ordained minister in the Church of Scotland. He was instrumental in the development of the historic agreement between the Reformed and Eastern Orthodox Churches on the doctrine of the Trinity when a joint statement of agreement on that doctrine was issued between the World Alliance of Reformed Churches and the Orthodox Church on 13 March 1991.[2] He retired from the University of Edinburgh in 1979, but continued to lecture and to publish extensively. Several influential books on the Trinity were published after his retirement: The Trinitarian Faith: The Evangelical Theology of the Ancient Catholic Church (1988); Trinitarian Perspectives: Toward Doctrinal Agreement (1994); and The Christian Doctrine of God, One Being Three Persons (1996).
Torrance has been acknowledged as one of the most significant English-speaking theologians of the twentieth century, and in 1978, he received the prestigious Templeton Foundation Prize for Progress in Religion.[1] Torrance remained a dedicated churchman throughout his life, serving as an ordained minister in the Church of Scotland. He was instrumental in the development of the historic agreement between the Reformed and Eastern Orthodox Churches on the doctrine of the Trinity when a joint statement of agreement on that doctrine was issued between the World Alliance of Reformed Churches and the Orthodox Church on 13 March 1991.[2] He retired from the University of Edinburgh in 1979, but continued to lecture and to publish extensively. Several influential books on the Trinity were published after his retirement: The Trinitarian Faith: The Evangelical Theology of the Ancient Catholic Church (1988); Trinitarian Perspectives: Toward Doctrinal Agreement (1994); and The Christian Doctrine of God, One Being Three Persons (1996).
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January 30, 2011Torrance is brilliant. He labors to be biblical and bring his systematics through biblical conclusions.
For the most part, Torrance argues for a classical christology, however diverts from the sinless nature of Christ. This is disappointing and it makes for some significant breaks from the patristics - And even Calvin and the Reformers, whom he basis much of his conclusions from. Torrance doesn't seem to be bothered by the apparent disparages between him and the historical christology. Rather, argues that he is the ideal fit between the focus of the distilled Person of Christ in the patristics and the focus of the dynamic accomplishments of the incarnation in the Reformers.
Also, much of the biblical framework in which Torrance produces his christology starts with the nation of Israel as a type of Christ, rather than beginning with Adam. This has consequences throughout, even on the sinless nature of Christ problem, since Adam was fully human though was created and born without a sinful nature.
However, this is a wonderful work on the Incarnation that takes the Bible seriously, takes sin seriously, and centers everything around the work of the cross. Refreshing, frustrating, and challenging.
For the most part, Torrance argues for a classical christology, however diverts from the sinless nature of Christ. This is disappointing and it makes for some significant breaks from the patristics - And even Calvin and the Reformers, whom he basis much of his conclusions from. Torrance doesn't seem to be bothered by the apparent disparages between him and the historical christology. Rather, argues that he is the ideal fit between the focus of the distilled Person of Christ in the patristics and the focus of the dynamic accomplishments of the incarnation in the Reformers.
Also, much of the biblical framework in which Torrance produces his christology starts with the nation of Israel as a type of Christ, rather than beginning with Adam. This has consequences throughout, even on the sinless nature of Christ problem, since Adam was fully human though was created and born without a sinful nature.
However, this is a wonderful work on the Incarnation that takes the Bible seriously, takes sin seriously, and centers everything around the work of the cross. Refreshing, frustrating, and challenging.
November 12, 2018
Torrance, Thomas. The Incarnation: The Person and Life of Christ. Downers Grove, IL: InterVarsityPress, 2008. Ed. Robert T. Walker.
These are collections of his lectures on Christology spanning his entire career. As far as Torrance’s works go, this book is quite easy. Parts of it are quite sermonic. He does get into heavier concepts in the second half of the book. There is a second commandment violation on the cover, which is quite odd. Thomas Torrance had very stern views on images of the divine (he would close his eyes real tightly when he prayed!).
Torrance warns us against using phrases like “messianic self-consciousness,” regardless of whether Jesus had it (conservative) or not (liberal). He writes, “If we begin with the self-consciousness of Christ and rest our own interpretation of Christ upon it, we will never be able to disentangle Christ’s self-consciousness from our own” (Torrance 18).
Enhypostasia and Anhypostasia
Standard treatment but Torrance notes some Scottish developments: “The ancient Catholic Church never really came to put anhypostasia and enhypostasia together in full complementarity in that way. We have had to wait until modern times to see it in its fullness, although it was set out by Robert Boyd in the early seventeenth century” (84). Torrance documents his own work on Boyd, but it would have been nice to have a paragraph summary.
Torrance’s fear is that of using some abstract, neutral category of human nature. It is his contention that a proper reading of anhypostasia secures our knowledge of Christ’s taking our humanity. Perhaps. I like the idea, but he never really develops it.
Knowledge of Christ
Our way of knowing Jesus must correspond to his order of being (94). He took upon himself our humanity in its aisthenia.
In Jesus there is no gap between a realm of truth and a realm of event. Being and Act are united in him. “His action is his presence in act….That act of the ever-living God is identical with Jesus” (107).
Election and Incarnation
Only at times does Torrance hint at what could be called a Barthian reading. He notes the prothesis (purpose) of God in election. Eternal election is brought about by Christ. “What God is in Christ as God and man in union, God is antecedently and eternally in himself, and so the prothesis speaks of the recession of the hypostatic union into God and its grounding eternally in the communion of Father, Son, and Holy Spirit” (174). In other words, there is no behind the back of God. God doesn’t “do God” with his fingers crossed.
Conclusion
The book itself is quite easy to read. Torrance does have several long endnote chapters that discuss the evolution of German Christological liberalism. He also has a nice survey of different uses of the concept “Person.”
Augustine: the image of the Trinity is one person (shades of Van Til!), but the Trinity himself (singular personal pronoun!) is three persons (De Trin. XV.23).
Boethius: individual substance of rational nature.
Richard of St Victor: Divine person is the incommunicable existence of the divine nature (De Trin. IV.22).
Duns Scotus: Person is the incommunicable existence of an intellectual nature (Opera Omnia, Ordinatio, 1.23.1).
These are collections of his lectures on Christology spanning his entire career. As far as Torrance’s works go, this book is quite easy. Parts of it are quite sermonic. He does get into heavier concepts in the second half of the book. There is a second commandment violation on the cover, which is quite odd. Thomas Torrance had very stern views on images of the divine (he would close his eyes real tightly when he prayed!).
Torrance warns us against using phrases like “messianic self-consciousness,” regardless of whether Jesus had it (conservative) or not (liberal). He writes, “If we begin with the self-consciousness of Christ and rest our own interpretation of Christ upon it, we will never be able to disentangle Christ’s self-consciousness from our own” (Torrance 18).
Enhypostasia and Anhypostasia
Standard treatment but Torrance notes some Scottish developments: “The ancient Catholic Church never really came to put anhypostasia and enhypostasia together in full complementarity in that way. We have had to wait until modern times to see it in its fullness, although it was set out by Robert Boyd in the early seventeenth century” (84). Torrance documents his own work on Boyd, but it would have been nice to have a paragraph summary.
Torrance’s fear is that of using some abstract, neutral category of human nature. It is his contention that a proper reading of anhypostasia secures our knowledge of Christ’s taking our humanity. Perhaps. I like the idea, but he never really develops it.
Knowledge of Christ
Our way of knowing Jesus must correspond to his order of being (94). He took upon himself our humanity in its aisthenia.
In Jesus there is no gap between a realm of truth and a realm of event. Being and Act are united in him. “His action is his presence in act….That act of the ever-living God is identical with Jesus” (107).
Election and Incarnation
Only at times does Torrance hint at what could be called a Barthian reading. He notes the prothesis (purpose) of God in election. Eternal election is brought about by Christ. “What God is in Christ as God and man in union, God is antecedently and eternally in himself, and so the prothesis speaks of the recession of the hypostatic union into God and its grounding eternally in the communion of Father, Son, and Holy Spirit” (174). In other words, there is no behind the back of God. God doesn’t “do God” with his fingers crossed.
Conclusion
The book itself is quite easy to read. Torrance does have several long endnote chapters that discuss the evolution of German Christological liberalism. He also has a nice survey of different uses of the concept “Person.”
Augustine: the image of the Trinity is one person (shades of Van Til!), but the Trinity himself (singular personal pronoun!) is three persons (De Trin. XV.23).
Boethius: individual substance of rational nature.
Richard of St Victor: Divine person is the incommunicable existence of the divine nature (De Trin. IV.22).
Duns Scotus: Person is the incommunicable existence of an intellectual nature (Opera Omnia, Ordinatio, 1.23.1).
November 19, 2012
Mind numbingly edifying... From the first page to the last (including the notes of Mr. Walker) this volume (and the accompanying one on the Atonement are absolutley brilliant and doxological. Page after page, I was brought to my knees in worship of the God-Man Jesus Christ and the all holy Trinity of which he is a part.
Here you have (in edited form) the contents of Torrance's lectures to his Students in systematic theology. While Torrance has done other work in the field, he never got around to writing a formal dogmatic set. Perhaps that is for the better - as now, with the appearance of these two volumes, that has been accomplished and it has also been done in a way to make his writings available to a much wider audience... that probably would not have otherwise had access (or at least the motivation) to read some of his denser works.
His approach to the person of Christ and the Trinity in general are sound and his theological method is both pastorally helpful and faithful to the broader catholic (East and West) tradition of the church.
Great stuff!!! A GENUINE MUST READ.
Here you have (in edited form) the contents of Torrance's lectures to his Students in systematic theology. While Torrance has done other work in the field, he never got around to writing a formal dogmatic set. Perhaps that is for the better - as now, with the appearance of these two volumes, that has been accomplished and it has also been done in a way to make his writings available to a much wider audience... that probably would not have otherwise had access (or at least the motivation) to read some of his denser works.
His approach to the person of Christ and the Trinity in general are sound and his theological method is both pastorally helpful and faithful to the broader catholic (East and West) tradition of the church.
Great stuff!!! A GENUINE MUST READ.
September 26, 2019
Firstly, let me say that this book is a absolute theological gold mine, a treasure trove of insight. Within *Incarnation* (an edited version of Torrance’s lectures of Christology), Torrance passionately presses us to see that the incarnation is not merely a stepping stone on the way to the atoning work at the crucifixion, but an integral part of Jesus’ overall atoning work. In other words, the whole of Jesus’ life—with emphasis on his taking on human flesh—was part and parcel of God’s redemptive action. It’s the stress of this insight—along with some other gems, and the addendum on Eschatology—that makes this volume so valuable.
*However*, to keep with my analogy of a gold mine, these nuggets take some digging to get at. This wasn’t an easy read and, to be blunt, this whole volume could do with some serious content editing. For example, the first chapter is a tough, incoherent, uphill slog, and most of what it has to say is repeated in the later chapters in far better context. It’s because of this that I’m only giving it 3 stars, instead of 4. Sorry.
Of course, with respect to the editor, as is spelt out in their introduction, what they’ve endeavoured to do here is present the lectures as they were given, using the notes of Torrance and his former students. So, although some redaction has taken place, their intent was never to rewrite Torrance’s work or present a reader’s guide to his theology, and in that light, they’ve succeeded. But beware—as I’ve said, it can be a bumpy ride, and some points do feel like your stuck in a lecture theatre on the receiving end of a torrent of words. Obviously, with a living, breathing, impassioned Torrance bringing those words, the experience may have been exhilarating. But with dry ink on a page, it’s a different matter altogether.
Is it worth reading? Yes, and it’ll definitely rewire some thinking. Just be prepared.
*However*, to keep with my analogy of a gold mine, these nuggets take some digging to get at. This wasn’t an easy read and, to be blunt, this whole volume could do with some serious content editing. For example, the first chapter is a tough, incoherent, uphill slog, and most of what it has to say is repeated in the later chapters in far better context. It’s because of this that I’m only giving it 3 stars, instead of 4. Sorry.
Of course, with respect to the editor, as is spelt out in their introduction, what they’ve endeavoured to do here is present the lectures as they were given, using the notes of Torrance and his former students. So, although some redaction has taken place, their intent was never to rewrite Torrance’s work or present a reader’s guide to his theology, and in that light, they’ve succeeded. But beware—as I’ve said, it can be a bumpy ride, and some points do feel like your stuck in a lecture theatre on the receiving end of a torrent of words. Obviously, with a living, breathing, impassioned Torrance bringing those words, the experience may have been exhilarating. But with dry ink on a page, it’s a different matter altogether.
Is it worth reading? Yes, and it’ll definitely rewire some thinking. Just be prepared.
September 10, 2021
Excellent study of the person and work of Christ. Complex, yet eminently readable. Unfolds the beauty of Christ in a compelling way.
Includes an addendum on eschatology and a helpful glossary of theological terms.
Includes an addendum on eschatology and a helpful glossary of theological terms.
November 2, 2021
Every Bible Student, every pastor, and every Christian that desires to know about the Incarnation/Gospel must have T. F. Torrance's book on their shelves. As a collection of lectures given between 1952-1978, Torrance offers a Christology that brings Barthian theology in many ways back into mainstream Reformed Theology. Torrance's take on the Historical Jesus is very much like that of James D. G. Dunn, in that the Church carries the faithful impression of Jesus not the brute facts. This does not then stop the Church from proclaiming the kerygma of the Gospel, but instead Faith because the key to knowing Christ. Since I am in His image, I am prepared as a vessel to receive the knowledge of Christ.
But to grasp further the implications, one must start with Israelite History (a perspective prominent know with N. T. Wright) in that Jesus' election is a mirror of Israel's election. Only in understanding an Israelite identity can I understand the acts of Christ. Not only does Christ take on Israelite History, but He assumes Fallen Flesh. This position that Torrance promotes was one that I was skeptical of., But in reading his masterpiece, Torrance convinced me not only of the Biblical witness to this view but that prior to the Nicene Creed this view dominated the Patristic understanding of the Atonement. Because of that state, Christ's obedience is of great importance. His life of obedience to the Father is credited towards His children. For Torrance, Jesus' baptism is the gateway or the promise to this promise.
Only after dealing with the texts of Scripture does Torrance enter into the Patristic discussions. His overall goal is to self-correct the Nicene tendency to separate the Incarnation and the Atonement. As with the response to the Nicene faith, one critic is that Nicene theology never fully rebuked the idea of Nestorianism or the clear separation of God and Man (the belief of parallelism between man and God's will as recently reframed amongst the Eternal Functional Subordination position). Torrance seeks to first and foremost find the Functional Christology of the Early Patristics and then tidy up the Reformed-Lutheran Christological debates.
I am not without caution or criticism of Torrance's Christological developments in some areas. For example, the an-enhypostasis doctrine Barth proposed continues in Torrance's Christology. Pannenberg, on the other hand, shows that a realist Christology regains enhypostasis (that is Christ's humanity only exists in relationship to the Logos). Even the Patristics seem to tend strongly towards enhypostasis (especially St. Thomas Aquinas in his "Secundarium Esse") that Christ's humanity can only exist in relationship to His divinity. Pannenberg embraces both enhypostasis and the incarnation model of atonement, whereas Torrance's commitment to integrating Lutheran Christology stops him from fully committing.
But to grasp further the implications, one must start with Israelite History (a perspective prominent know with N. T. Wright) in that Jesus' election is a mirror of Israel's election. Only in understanding an Israelite identity can I understand the acts of Christ. Not only does Christ take on Israelite History, but He assumes Fallen Flesh. This position that Torrance promotes was one that I was skeptical of., But in reading his masterpiece, Torrance convinced me not only of the Biblical witness to this view but that prior to the Nicene Creed this view dominated the Patristic understanding of the Atonement. Because of that state, Christ's obedience is of great importance. His life of obedience to the Father is credited towards His children. For Torrance, Jesus' baptism is the gateway or the promise to this promise.
Only after dealing with the texts of Scripture does Torrance enter into the Patristic discussions. His overall goal is to self-correct the Nicene tendency to separate the Incarnation and the Atonement. As with the response to the Nicene faith, one critic is that Nicene theology never fully rebuked the idea of Nestorianism or the clear separation of God and Man (the belief of parallelism between man and God's will as recently reframed amongst the Eternal Functional Subordination position). Torrance seeks to first and foremost find the Functional Christology of the Early Patristics and then tidy up the Reformed-Lutheran Christological debates.
I am not without caution or criticism of Torrance's Christological developments in some areas. For example, the an-enhypostasis doctrine Barth proposed continues in Torrance's Christology. Pannenberg, on the other hand, shows that a realist Christology regains enhypostasis (that is Christ's humanity only exists in relationship to the Logos). Even the Patristics seem to tend strongly towards enhypostasis (especially St. Thomas Aquinas in his "Secundarium Esse") that Christ's humanity can only exist in relationship to His divinity. Pannenberg embraces both enhypostasis and the incarnation model of atonement, whereas Torrance's commitment to integrating Lutheran Christology stops him from fully committing.
August 3, 2025
It's me, not you.
If I read this book 5 years ago, it very well might have been in my favourite books of all time. But. I am not that guy no more. For 2025 me, this was so boring that I literally contemplated whether I even like theology anymore 😭
My complaints about this book are twofold:
(1) Content: there was literally nothing in this book for me. You'd think I'd be eating whatever slop Barth's top student dished out, but it was quite introductory. I think it's a good intro theology text for someone who is beginning to think about God within a conservative frameowrk. But for me, no thinking was done. I have thunk all these thoughts before. Also, for a book that talks about Incarnation and connects it to Atonement you would think recapitualtion plays any role. But no. It's the same nonsense humdrum about how God is going to kill us because we suck but thank goodness Jesus jumped in the way. I don't know how this guy made a book nominally about Christologically about PSA. Boo.
(2) Form: I just don't like theology done like this anymore. It's very much just him saying what he thinks with little interaction with anything else (outside the Addendum + extension of chapter 1 in the endnotes). It's not apologetically (I might've dnf'd in that case), but it's very much resting on the laurels of a conservative Christianity I don't find plausible.
All the interesting bits I just plainly disagreed with Tom. He really does not like Bultmann nor his theological project nor Platonizing fathers and prefers the eschatology of the late Barth to the early. I like Bultmann, I like the Platonizing fathers, and prefer the early Barth to the late. I might revisit the Addendum on eschatology sometime in the future, but now... wow not for a bit. I really expected going in that I would at least 3 star this...
If I read this book 5 years ago, it very well might have been in my favourite books of all time. But. I am not that guy no more. For 2025 me, this was so boring that I literally contemplated whether I even like theology anymore 😭
My complaints about this book are twofold:
(1) Content: there was literally nothing in this book for me. You'd think I'd be eating whatever slop Barth's top student dished out, but it was quite introductory. I think it's a good intro theology text for someone who is beginning to think about God within a conservative frameowrk. But for me, no thinking was done. I have thunk all these thoughts before. Also, for a book that talks about Incarnation and connects it to Atonement you would think recapitualtion plays any role. But no. It's the same nonsense humdrum about how God is going to kill us because we suck but thank goodness Jesus jumped in the way. I don't know how this guy made a book nominally about Christologically about PSA. Boo.
(2) Form: I just don't like theology done like this anymore. It's very much just him saying what he thinks with little interaction with anything else (outside the Addendum + extension of chapter 1 in the endnotes). It's not apologetically (I might've dnf'd in that case), but it's very much resting on the laurels of a conservative Christianity I don't find plausible.
All the interesting bits I just plainly disagreed with Tom. He really does not like Bultmann nor his theological project nor Platonizing fathers and prefers the eschatology of the late Barth to the early. I like Bultmann, I like the Platonizing fathers, and prefer the early Barth to the late. I might revisit the Addendum on eschatology sometime in the future, but now... wow not for a bit. I really expected going in that I would at least 3 star this...
February 22, 2022
"He will not let the sinner go." (255)
"...wherever Jesus went, his presence brought conflict with the authorities or powers of this world wherever they were found, in the synagogue, in the hearts of the rulers, and in the poor bodies of the sick and possessed, the demoniacs and maniacs. Everywhere behind the outward facade of evil he came to grips with the vast forces of evil that held the world, held the mind in tyranny and darkness. He knew that the sin of man had its roots not only in the depth of the human heart and will but also in a vast evil will beyond humanity from which it could not escape. Human hostility to God was part of a whole kingdom of evil that Jesus penetrated in order to do battle with it and to break its power over men and women, to hew a way out of its tyranny and lead them back in to the freedom of God's children." (237)
Not a fast read, but an essential one. How He loves us!
"...wherever Jesus went, his presence brought conflict with the authorities or powers of this world wherever they were found, in the synagogue, in the hearts of the rulers, and in the poor bodies of the sick and possessed, the demoniacs and maniacs. Everywhere behind the outward facade of evil he came to grips with the vast forces of evil that held the world, held the mind in tyranny and darkness. He knew that the sin of man had its roots not only in the depth of the human heart and will but also in a vast evil will beyond humanity from which it could not escape. Human hostility to God was part of a whole kingdom of evil that Jesus penetrated in order to do battle with it and to break its power over men and women, to hew a way out of its tyranny and lead them back in to the freedom of God's children." (237)
Not a fast read, but an essential one. How He loves us!
December 22, 2020
In light of the contemporary renewal of interest in “recapitulation” for the incarnation and the atonement, Torrance’s work offers a contribution that argues for the merit of such a position when understood in relation to other biblical, patristic, and Reformed theological loci.
If this book were a dessert, it'd be an overwhipped and layered dark chocolate cake with rich and complex ganache. No fluff, no airy-ness, but even still tantalizing and sophisticated. Need more Torrance cake, yum yum.
If this book were a dessert, it'd be an overwhipped and layered dark chocolate cake with rich and complex ganache. No fluff, no airy-ness, but even still tantalizing and sophisticated. Need more Torrance cake, yum yum.
March 24, 2020
Mercilessly repetitive. Poorly written. Asserts Christ had fallen human nature. Constantly conflates incarnation and atonement. Chapter 6 on the hypostatic union was the most helpful of any of the chapters. Overall, not worth your time.
December 11, 2020
This is a great book by Torrance. I went back to it to read his "Notes" section at the end. Well worth reading by anyone troubled by the Bultmannian take on Christian Faith. A fair and to the point critique of the German Scholar/Theologian. One of the best overviews of Bultmann's in my opinion errors towards Christian Faith. Read it, you will be rewarded, even if you disagree.
September 24, 2017
Excellent! Torrance's chapter on the hypostatic union alone is worth reading this book!
March 15, 2018
This book would have been more interesting if I hadn’t already read the Church Dogmatics.
September 10, 2018
I have never been challenged to think so deeply about the person and work of Jesus. A bit technical at points but also draws you into a deep worship of Jesus.
November 25, 2021
Extremely helpful, especially on the Hypostatic Union.
February 1, 2023
One of the best theological books I have ever read and I go back to it constantly in my ministry.
August 12, 2011
Started by Torrance, but unable to finish due to failing health and his ultimate death, this posthumously released collection of Thomas F. Torrance’s Christology lecture. Labeled by some as a faithful Barthian disciple, these lecture’s show that while similar to Barth in most regards, Torrance was willing to forge his own trail in the world of Christology – most notably his theological method of a Christian realism that opened itself up to the world of natural science in a much greater degree that Barth ever seemed to allow.
Most notably this realism expressed itself in Torrance’s Christology in his unwavering commitment to allowing Christ’s ownself to be the determining factor in Christological reflection. Jesus Christ as He has revealed Himself to be is both the subject and object and one starting point of Christology. And how did Jesus Christ reveal himself. Essentially as true man and true God. Anathematizing any attempts to posit a docetic or ebionite Christ, Torrance faithfully and repeatedly argues for the true and full humanity AND divinity of Jesus Christ: two substances, one person. To do so, Torrance relies heavily on Jesus Christ anhypostatis and enhypostatis. That is giving proper to the humanity or fleshiness of Jesus (enhypostatis) while affirming that temporally prior to the incarnation in flesh Jesus Christ, while being very God (homoousin) was yet a distinct person (enhypostasis).
While the preceding paragraph might betray this truth: the editing and compiling work of Robert Walker is outstanding. This work is a treat to Torrance scholars and fans of higher Christological studies in general but takes great pains to make it accessible to the general reader as well. As such there is a glossary in the back that defines technical terms and liberally uses footnotes to aid the reader in understanding some of Torrance’s more obtuse and highly technical points.
Most notably this realism expressed itself in Torrance’s Christology in his unwavering commitment to allowing Christ’s ownself to be the determining factor in Christological reflection. Jesus Christ as He has revealed Himself to be is both the subject and object and one starting point of Christology. And how did Jesus Christ reveal himself. Essentially as true man and true God. Anathematizing any attempts to posit a docetic or ebionite Christ, Torrance faithfully and repeatedly argues for the true and full humanity AND divinity of Jesus Christ: two substances, one person. To do so, Torrance relies heavily on Jesus Christ anhypostatis and enhypostatis. That is giving proper to the humanity or fleshiness of Jesus (enhypostatis) while affirming that temporally prior to the incarnation in flesh Jesus Christ, while being very God (homoousin) was yet a distinct person (enhypostasis).
While the preceding paragraph might betray this truth: the editing and compiling work of Robert Walker is outstanding. This work is a treat to Torrance scholars and fans of higher Christological studies in general but takes great pains to make it accessible to the general reader as well. As such there is a glossary in the back that defines technical terms and liberally uses footnotes to aid the reader in understanding some of Torrance’s more obtuse and highly technical points.
April 3, 2025
From the glossary on Torrance’s conception of theological terms: “Christian Dogmatics – the church’s orderly understanding of scripture and articulation of doctrine in the light of Christ and their coherence in him.” This definition captures the Christocentric theological vision of Torrance so well.
This is a fantastic text on Christology. In Jesus Christ, we can truly know God as God himself becomes man and is man in the incarnation. These chapters, which were originally the lecture notes of Torrance, were edited together by Robert Walker (Torrance’s nephew). There is also an edited selection at the end of Torrance’s writing and reflections on eschatology. This is a very fascinating section as we learn about Torrance’s view of the eschaton as “redeemed time.” Like all of Torrance’s writings, this is a true classic that leads you on further adoration of Jesus Christ. Also Torrance at his clearest.
This is a fantastic text on Christology. In Jesus Christ, we can truly know God as God himself becomes man and is man in the incarnation. These chapters, which were originally the lecture notes of Torrance, were edited together by Robert Walker (Torrance’s nephew). There is also an edited selection at the end of Torrance’s writing and reflections on eschatology. This is a very fascinating section as we learn about Torrance’s view of the eschaton as “redeemed time.” Like all of Torrance’s writings, this is a true classic that leads you on further adoration of Jesus Christ. Also Torrance at his clearest.
November 5, 2015
Though not technically done, I am practically done — the rest of the 100 pages are further notes.
T.F. Torrance has done a tremendous service in this first volume of two for the Church: pastors and laity, students and scholars. The Doctrine of the Incarnation is a supremely important one — but has been unfortunately overshadowed by the Doctrine of Atonement (cross and resurrection) — that is in need of revitalization for the theology (orthodoxy) and life (orthopraxis) of the Church. A reoccurring theme that Torrance has emphatically hammered is that the work of Atonement birthed from the Incarnation — the two cannot be separated!
cf. www.sooholee.wordpress.com for more book reviews.
T.F. Torrance has done a tremendous service in this first volume of two for the Church: pastors and laity, students and scholars. The Doctrine of the Incarnation is a supremely important one — but has been unfortunately overshadowed by the Doctrine of Atonement (cross and resurrection) — that is in need of revitalization for the theology (orthodoxy) and life (orthopraxis) of the Church. A reoccurring theme that Torrance has emphatically hammered is that the work of Atonement birthed from the Incarnation — the two cannot be separated!
cf. www.sooholee.wordpress.com for more book reviews.
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January 27, 2016Pretty weighty theology. I found that I didn't have sufficient background knowledge in the conversations Torrance was speaking into to follow most of what he was saying. (It also struck me that the lectures didn't seem to be well organized, which only added to my frustration.) My clergy friends raved about the book, though. I imagine that there is some great stuff here, but I, unfortunately, simply wasn't able to access it. I recommend you pick this one up only if you already have a fair amount of background knowledge in historical christology.
Currently reading
December 9, 2008Can't wait to get into this. It (and its sequel on atonement) represents Torrance's lectures on Christology and soteriology given at New College, Edinburgh, over two decades. It's a lot more accessible than Torrance's (usually) dense writing in his other works. High (almost extravagent)praise is flooding in from notables like Rowan Williams, the current Archbishop of Canterbury.
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July 6, 2011A wonderful account of the importance of the life of Christ (which intrinsically salvific) that is often neglected and touches on a wide range of the main loci of Torrance's theology, especially the first chapter which discusses theological method (make sure to read the endnotes as most of the good stuff is there).
July 8, 2016
A touch repetitive but understandably so. Torrance is trying to hold together a lot of different ideas without the whole falling apart, and overall does this very well and helpfully. It's a classic for a reason.
September 17, 2010
Just read it!
Want to read
October 27, 2011Looking forward to this one.
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April 13, 2012This is a magnificent work on the Incarnation
February 10, 2013
Theological reading, so slow going and requiring much thought. I read as I have time here and there and can focus on it.
September 12, 2015
A tough read but well worth the effort.
November 4, 2015
Excellent yet often overlooked introduction.
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