I recently posted a post of mine from the blog here, on my Facebook Discussion Group (Thomas F. Torrance Discussion Group), that highlights Georges Florovsky’s belief that Thomas Torrance was a Calvinist. Matthew Baker, a young Eastern Orthodox and T.F. Torrance scholar refers to this in something he wrote; the reference is actually a quote of Florovsky and his belief about T.F. Torrance’s “Calvinism:”
… here begins probably a very terrible experience. You may say sometimes it is a confusing embarrassing experience. You do everything that Professor Zander wants you to. You discover – excuse me for using just the name – Tom Torrance is an awfully nice fellow, but unfortunately he is a Calvinist. I might love him as a man, and then we have a terrible row. He is a very close friend of mine, but twenty years younger, and an excellent theologian. We know each other as brothers and yet we disagree; this is a real experience. We agree at a certain point, well then we cannot agree. The point is, one may say, that because I was educated in Russia and he was educated in Scotland . . . this would be fatalism and probably all the circumstances had some importance, but there is something else.
Okay, so there is that. But another acquaintance of Torrance (Alexei V. Nesteruk), an Orthodox PhD has written this of Torrance:
… Thomas Torrance knew Greek Patristics well and in his personal contacts with the present author he clearly indicated that in his perception of Christianity he was an orthodox with a capital “O”.
This is interesting, if you are into such things (things involved with identifying theological and ecclesial identity among scholars and theologians). Nesteruk’s claim seems beguiling to me. We have one of his friend’s (Torrance’s) claiming that TFT was a Calvinist, but then we have another one of his acquaintances claiming that Torrance was an Orthodox in his perception of Christianity. We would have to press what Nesteruk means by “perception of Christianity.” Clearly, Torrance, as far as his ecclesiological identity was not Orthodox, but Reformed and Church of Scotland.
My guess is that Nesteruk believes that Torrance’s sympathies and personal pathos was informed more by Orthodoxy than it was by Calvinism proper. In one sense this could be the case, but when you read Torrance it is hard to miss the fact that he worked within Calvinist or Reformed modes of thought, theologically. I guess we would have to talk with Nesteruk to find out exactly what he thought Torrance meant by all of this.
 Typescript of an audio lecture, Georges Florovsky, “The Vision of Unity,” p. 24, Carton 3, folder 1, 1955 in Matthew Baker, “The Correspondence Between T. F. Torrance and Georges Florovsky (1950-1973),” Participatio Journal vol. 4 (2013): 291.
 Alexei V. Nesteruk, “Universe, Incarnation, and Humanity: Thomas Torrance, Modern Cosmology, and Beyond,” Participatio Journal vol. 4 (2013): 214.