This is a must read; Torrance cuts right to the heart of "evangelicalism" by calling the very nature of Scripture into question. To what extent do evangelicals engage in "Scripture worship?" Borrowing philosophy's well known linguistic/semantic relationship between "sign" and "thing signified," Torrance argues that evangelicals all too often may stop short of -- and indeed confine -- the ontological Reality of the One True God ("thing signified") in their defense of the authority of the Scriptures ("sign"). That is, awareness of the reality of God in its totality may be compromised when evangelicals continue to insist on finding this reality in the Scriptures alone.

There exists a Reality of God that language -- and thus Scripture -- is impotent to convey. It is this Reality, Torrance suggests, that Christians should be seeking, and not stopping short at the signs that point to it.

T. F. Torrance has been an important voice in Protestant theology for over 50 years. This relatively brief book offers an accessible summary of what he takes to be theology's claims to speak truth about reality. His writing is marked by an impressive awareness of historic Christian theology combined with an equally impressive awareness of contemporary writers such as Dummett, Gadamer, and (above all) Polanyi. Anyone interested in Christian epistemology should be aware of Torrance, and this book is a fine place to start.

Thomas F Torrance is a prolific and complex theologian. You sense he is probably the foremost English speaking theologian of our day, but he is hard to read. Not only has he contributed books and articles by the hundreds, his profound thoughts and his compact and dense prose demands careful reading and reflection. Colyer does well to elicit and organize key elements of Torrance's theology. Why is Torrance so significant a theologian? His commitment to a holistic understanding of the whole, not so much by systematic analysis as by recognising the significance of the linkages of internal and external relationships, speaks satisfyingly to a postmodern world disillusioned by analytical and dualistic ways of thinking. But also, on that basis, Torrance has taken a fresh look at the Trinity and the internal relationships of the Trinity and then their relationships and role with humanity. His development of Christ's mediatorial role as one in essence and in his intrinsic relationship with the Father (homoousios)and his total identification ("hypostatic union") with fallen humanity, is both soul refreshing and hope enduing. We need this emphasis and understanding of the Trinity and of the manward-Godward mediatorial salvific ministry of Jesus Christ. This is important and pertinent theology for the church in our generation, and seems to be even more so as we see and hear an abstract and remote deism espoused and projected in the interfaith memorial and prayer services following the September 11 attack on the World Trade Center.

By many accounts Scottish theologian Thomas Forsyth Torrance is the premier English speaking theologian of the latter half of the 20th century (as Bruce McCormack of Princeton Seminary would describe him). Though retired for several years from the University of Edinburgh, Torrance's literary output continues, most recently with his book on the Triune God. Torrance is well read in many fields and wears his erudition easily. His language is evangelistic, but dense, indeed sometimes quite difficult, and he often needs re-reading and patient reflection. Torrance aims for a complete re-viewing of the world on the part of the reader, a complete epistemological transformation--so that the reader follows him into seeing the Triune God and the world, and humanity's place in it differently. Perhaps his most enduring gift is the beautifully developed idea of the vicarious humanity of Jesus Christ--and of our inclusion in God's life through our union with Christ. Colyer, here, slowly and carefully draws the reader into Torrance's thought and does so systematically--and quite nicely. Colyer's book is helpful, indeed, I would say indispensable for the interested Torrance reader. There is really nothing else comparable. I would recommend it highly. In addition I would also recommend Alister McGrath's biography of Torrance.

In this book, Torrance presents several themes related to Christ, with a focus on Christ as Mediator. He has "dispensed with references and historical notes" in hope of adressing a wider group of readers. I feel he has dispensed a bit too much in places, and oversimplified in others. On page 12, Torrance states the root cause of anti-Semitism is; "the conflict between God and man throughout Israel's existence, which contributed to its strangeness, mirrors the conflict between God and ourselves, which we resent, and while our real quarrel is with the searching light of divine revelation reflected by Israel, it is against Israel itself that we vent our resentment." This is an interesting point, but to claim it is the root of anti-Semitism is an oversimplification. How can one explain anti-Semitism in marginal believers, agnostics, and atheist? I don't resent Israel for any conflict I might have with God. Although I somewhat agree that "whenever anti-Semitism arises it is a clear sign that people are engaged in conflict with God and with the same kind of conflict that left its mark upon Israel."

I believe first century messianic expectations are over simplified in this book. On p. 76, Torrance writes; A messianic role was evidently envisioned for the servant in which mediator and sacrifice, priest and victim were combined in a form that was at once representative and substitutionary, corporate and individual, in its fulfillment. . . . Thus the servant of the Lord and the Redeemer, the Holy One of Israel, were brought together in his prophetic utterance, and yet held apart but only by a hairs breadth, so to speak. . . but second Isaiah . . . could only hold them closely together without actually identifying them" What of other messianic texts, particular from the inter-testimonial period? Texts such as 4Q541 and in the Babylonian Talmud (Sukkah 52, Zech. 12:10) and elsewhere, seem to imply a combination of messianic expectations, with roots in the Isaiah servant songs, could have existed. Not all groups had the same messiah in mind. I fell first century Judaism is oversimplifed here.

In any case, I still liked this book, and recommend it.

A great short work on Christ as Mediator. Torrance, professor emeritus from U. of Edinburgh, summarizes the positions of Athanasius, Calvin and Barth on Christ as the only bridge between God and Man because he is both God and Man. Well worth a night or afternoon to sit and read through this exposition into the nature of the homoousin.