Christian Kettler provides his nine thesis statements on the vicarious humanity of Christ in the theology of Thomas Torrance:
1. Christology includes the “double movement” of the way of God to humanity and the way of humanity to God, contra Docetism and Ebionitism. The “Creator Son,” “the Word of God,” is identical with Jesus of Nazareth (Athanasius). Thus, the radical significance of Christology is “the coming of God himself into the universe he created.”
2. God coming as a human being, not just in a human being removes all possibility of a “deistic disjunction” between God and creation. The possibility of the interaction of the living God with space and time is opened up.
3. The vicarious humanity of Christ is the heartbeat of salvation history. From the circumcision of Abraham to the Incarnation, crucifixion, resurrection, and ascension, the interaction of the humanity of Christ with creaturely form provides a basis for the knowledge of God and the reconciliation of humanity within the structures of space and time.
4. However, the reality of the humanity of Christ, as the reality of the “Creator Son,” “the Word made flesh,” is not limited to the structures of space and time. This is what is expressed in the Reformed doctrine of the so-called extra Calvinisticum, the significance of the vicarious humanity of the risen and exalted Christ.
5. The reality of the vicarious humanity of Christ stresses the inability of fallen humanity to know and respond to God. The Lutheran emphasis on finitum capax infiniti paved the way for the nineteenth century doctrine of the religious capacity of the human spirit.
6. This integration of the divine and creaturely provides the basis for the mediatorial ministry of Christ.
7. The divine Logos in human flesh, as the vicarious humanity of Christ, communicates the very life of God in humanity (Campbell). Salvation is based on the communication of this life (Irenaeus, Athanasius). In this way, Christology is dynamically related to soteriology. In effect, Christ becomes the “very matter and substance of salvation.”
8. The work of the vicarious humanity of Christ is based on the twin moments in salvation of substitution/representation and incorporation. Christ not only takes our place, and becomes our representative, thereby creating a new humanity (substitution/representation), but also incorporates us into this new humanity (incorporation). Our actions become his actions. Our life becomes his life, the life of God.
9. The “correlation and correspondence” produced by the vicarious humanity of Christ provides an “inner determination” of life. There is a “reciprocity” of being which creates “wholeness” and “integrity” and presents a “contradiction” to the forces of darkness. [Christian D. Kettler, The Vicarious Humanity of Christ, 127-28]