In this post I will write off the top, for the most part, at least when referring to Thomas Torrance, and will offer some suggestions about how I think Torrance operated in his constructive methodology of retrieving patristic theology, and how that may have informed his critique of later theologians like Thomas Aquinas.
Evangelizing Metaphysics and Orthodoxy
An important reality to grasp in regard to the development of Christian Dogma and theology through the centuries, particularly in the first four centuries of the church, is the idea of what Robert Jenson calls the evangelization of metaphysics. As Jenson writes against Harnack’s Hellenization thesis that the early church was overcome by appeal to classical Greek philosophical categories in its articulation of the implications of the Gospel, Jenson argues that this was not the case at all (as reported by Peter Leithart)! Instead, as Jenson develops the early church took Hellenic philosophical categories and repurposed them, or reified them in such a way (a non-correlationist way) that they were essentially gutted of their former meaning and given new meaning under the pressure of God’s Self-revelation in Jesus Christ; the lexical realities were still present (i.e. at the level of the words used), but within their new context driven by God’s revelation in the economy of His life, they lost any resemblance (i.e. the words) to what they used to mean within the classical philosophical context, and became resurrected words within a new grammar given reality by the logic of God’s grace in Jesus Christ.
Here is how Peter Leithar frames this as he quotes Robert Jenson:
Harnack’s hellenization thesis has been subjected to searching criticism, and an alternative account of the interaction of Christianity with Greco-Roman civilization has been offered. Writing not as a historian of dogma but as one of Harnack’s dreaded “dogmaticians,” Robert Jenson describes the relation of the gospel to philosophy during the first four centuries as an “evangelization of metaphysics.” Far from being conformed to Hellenistic categories and forms, the church in the persons of her theologians employed Greek concepts and terms to express something that Greek philosophy could never have envisioned. For Jenson, the central issue concerns time. Greek metaphysics and religion, he argues, were an elaborate effort to escape the corrosive effects of time.
It was the great single dogma of late Mediterranean antiquity’s religion and irreligion, that no story can be “really” true of God, that deity equals “impassibility.” It is not merely that the gospel tells a story about the object of worship; every religion of antiquity did that. The gospel identifies God as “He who brought Israel from Egypt and our Lord Jesus from the dead.” Therefore the gospel cannot rescind from its story at any depth whatsoever of experience, mystical penetration or theologia. Developed trinitarian liturgy and theology appeared as the church maintained the gospel’s identification of God in the very teeth of what everybody knew to be of course and obviously true of God, and in every nook of practice or theory where uncircumcised theological self-evidency lurked.
I would like to suggest that Thomas Torrance in a principled way has attempted to do this same thing. Torrance works within the classical tradition, particularly as articulated by Athanasius; and he uses the grammar of the patristics like ousia (being) and hypostases (persons) inherited from his reading and understanding of the Niceno-Constantinopolitano creeds and what he calls the Athanasian-Cyrilian axis. Torrance uses the patristic concepts of De Deo Uno&De Deo Trino when he develops his doctrine of God and Trinitarian theology, but he uses them under advisement. In other words unlike, say the early medieval theologian Thomas Aquinas, Torrance doesn’t simply appeal to God’s ‘ousia’ and ‘hypostases’ in a philosophical way; he doesn’t refer to God’s impassibility or immutability, or the omnis of God without reifying them or concretizing said concepts under the pressure of God’s Self-revelation simpliciter.
I would like to suggest that what Torrance did was to take what the early church did, and apply it to theological categories that had developed in the history of the church over the centuries in a way that he believed had lapsed back into purely Greek philosophical ways of understanding and “grammarizing” God. In a sense, and alongside Jenson’s thinking, Torrance believed the Harnackian thesis that the early church Hellenized the Gospel, it’s just that Torrance believed that (just like Jenson does) Harnack’s thesis only applies to the heretics of the early church, particularly with reference to Arius and his later disciple Eunomius; this is where Torrance’s Athanasian-Cyrilian axis is important. Torrance believed it was possible to evangelize metaphysics, and he believes that’s what happened in the Nicene and Constantinopolitan church councils, and later at Chalcedon.
In summary, Torrance believed that there has always been this kind of thread present within the development of dogma and church doctrine. In other words, he believed that there was always a heretical thread (a Hellenic thread) and an orthodox thread (and maybe a heterodox thread somewhere in between in this complex) at play within the walls of the church. So if we come up against someone like Thomas Aquinas, I believe Torrance would think that Aquinas veers toward, at least, a heterodox thread, and overly-Hellenizing thesis in his development of a doctrine of God. That because Aquinas so relied upon Aristotle’s categories (so Thomist classical theism), he indeed began to think God in a way that did not adequately work from an evangelized metaphysic, which resulted in presenting a God who was more of a mechanical-monad, a singularity, rather than a God who is by definition Triune, dynamic and relational. Torrance might look at Aquinas’ doctrine of God and see the classical concepts of ousia and hypostases at play, and Torrance might even find Aquinas’ emphasis upon God’s ‘being’ commendable (versus voluntarist emphases like those found in Scotism etc.), but Torrance would look at the whole picture presented by Aquinas and relegate his material conclusions in regard to God as overly-Hellenic. At this point Torrance would feel free to emphasize God’s antecedent-being (in se) as determinative for all else (like Aquinas) and in line with what has been called unity-of-being theology (like what is found in Athanasius’ theology), but then he would take said emphasis from Aquinas and other overly-Hellenized theologians and ‘evangelize’ it under the pressure of God’s Self-revelation in Jesus Christ. And he would scold Aquinas just as Athanasius scolded the Arians by saying that it is better to “signify God from the Son and call him Father, than to name God from his works alone and call him Unoriginate.” Clearly, Torrance would not place Aquinas into the same category as Arius (i.e. heretic), but he might just well think of Aquinas as heterodox on this front, precisely because, for Torrance, Aquinas failed at being a good “evangelist.”
 Peter J. Leithart, Athanasius: Foundations of Theological Exegesis and Christian Spirituality (Michigan: Baker Publishing, 2011), 57 Scribd version.
 Athanasius cited by Paul D. Molnar, Thomas F. Torrance: Theologian Of The Trinity (Ashgate Publishing Limited, England, 2009), 73.