F. Torrance, 51.
17. Torrance, The Doctrine of Jesus Christ, 1
18. It is quite probable that he also had in mind John Baillie’s The Place of Jesus Christ in Modern Christianity. Baillie opens his study by stating that “there is no part of traditional religious belief which gives rise to so much complexity in the minds of the men of our time as does the part bearing on what is traditionally been called the ‘Person and Work of Christ’” (ibid., 1). He explains that people in his day still revere the person of Jesus but have great difficulty accepting the doctrine of the “Trinity and the Incarnation and the Atonement” (ibid., 1). For Baillie, the answer lies in making these doctrines more acceptable to the sceptics instead of expounding them as the miraculous works of God, which is what Torrance does.
19. Emil Brunner insists that neither the Christmas message nor the Easter message can be ‘separated from the other, for both mean this, that God comes” (Brunner, The Mediator, 409). However, Brunner responds to the other problem in Christology, the tendency to subordinate the person of Christ to his work (ibid., 407–9).
20. Torrance, The Doctrine of Jesus Christ, 1.
21. John McConnachie (1875–1948), who is recognised as the earliest exponent of Barth in Scotland, describes Mackintosh’s Christology as following in the tradition of the great German liberal theologians Herrmann and Ritschl. McConnachie was in a position to judge. He had also studied under Herrmann. For his views on Barth and Mackintosh, see his book The Significance of Karl Barth, 120–21.Torrance adopted from Mackintosh the idea that Christ’s “work is but his Person in action,” but for Mackintosh this idea is discernible chiefly in Christ’s “ethical supremacy”, not in his historical actions. What this means is that Christ “inspires a new ideal of character and conduct,” which we cannot possibly acquire apart from his help (Mackintosh, The Doctrine of the Person, 326).
22. On his voyage to America, Torrance brought with him Die Kirchliche Dogmatik I/1 & I/2.
23. Torrance, The Doctrine of Jesus Christ, 18.
24. Ibid., 1.
25. Ibid.
26. Ibid., 2.
27. Ibid., 4.
28. Ibid.
29. Ibid.
30. Ibid.
31. Brunner, The Mediator, 156.
32. Torrance, The Doctrine of Jesus Christ, 13.
33. Mackintosh, The Doctrine of the Person, 321.
34. Torrance, The Doctrine of Jesus Christ, 184.
35. “When it is asked in the New Testament ‘Who is Christ?,’ the question never means exclusively, or even primarily, ‘What is his nature?,’ but first of all, ‘What is his function?’” Cf. Cullmann, The Christology of the New Testament, 4.
36. Torrance, The Doctrine of Jesus Christ, 165.
37. Ibid., 18.
38. Ibid., 74.
39. Ibid., 142.
40. Ibid.
41. Ibid., 77.
42. Ibid., 78.
43. Ibid.
44. Ibid., 86.
45. Ibid., 83.
46. Ibid., 87.
47. Ibid.
48. Ibid., 78.
49. Ibid., 100.
50. Ibid., 151. In the Scottish Reformed tradition he sees these two aspects of atonement represented by R. W. Dale and John McLeod-Campbell respectively.
51. Torrance, The Doctrine of Jesus Christ, 165.
52. Ibid., 153.
53. Ibid., 151.
54. Ibid., 149.
55. Ibid., 85.
56. Ibid., 153.
57. Ibid., 168.
58. Ibid.
59. Ibid., 169.
60. Barth had stated that “the whole life and death of Jesus are undoubtedly interpreted in the light of His resurrection” (Barth, Credo, 96).
