I don’t know about you, but as a North American evangelical, growing up, I was taught and given the impression, theologically, that God is somewhat performance driven; i.e. that he is concerned with me keeping his law in order for me to maintain fellowship with him (a quid pro quo type of relationship). Don’t get me wrong, it was never quite this explicit, in fact just the opposite might have been what was on the surface; i.e. that ‘Jesus loves me this I know for the Bible tells me so.’ But underneath the pietism that the Sunday school song captures remained a God who was shaped by his relation to me and the world by us (humanity) keeping a rigid performance shaped spirituality. Even if I was told that God was love, and even if those telling me that he is love were genuine, there still, even at a tacit level, remained a detachment or rupture between what they were saying and the theology they, and then I had available to fall back on; in other words there was a fissure between the pietism, and the actual theology behind said pietism. If I am not being cryptic enough what I am referring to is the classically Reformed theology that funded, ostensibly, the piety I lived under as a child and young adult; bearing in mind that my background was just a basic baptistic “biblicist” Free church mode of being.
An antidote to all of this came for me in seminary, particularly through my professor, Ron Frost’s instruction; he introduced me to Trinitarian theology (at that time it was presented to me through Colin Gunton’s work). Since, then, of course, as many of you know, Thomas Torrance and Karl Barth have become my teachers in regard to informing the way I think about God as Triune love and what that means for my development as a Christian person. I thought I would share a lengthy quote from Thomas Torrance that illustrates the type of teaching I’ve been sitting under for the last eleven years. Here Torrance explicates what it means for God to be love:
… Just as we can never go behind God’s saving and revealing acts in Jesus Christ and in the mission of his Spirit, so we can never think or speak of him truly apart from his revealing and saving acts behind the back of Jesus Christ, for there is no other God.
It is of course because God actively loves us, and actually loves us so much that he has given us his only Son to be the Saviour of the world, that he reveals himself to us as the Loving One, and as he whose Love belongs to his innermost Being as God. If he were not Love in his innermost Being, his love toward us in Christ and the Holy Spirit would be ontologically groundless. God is who he is as he who loves us with his very Being, he whose loving is as inexhaustible as his infinite Being for his Love is his Being in ceaseless triune movement and activity. It is precisely as this living, loving, and acting God that he has come to us in Jesus Christ and unites us to himself by his one Spirit, interacting with us in creation and history, and in our human and physical existence in time and space, all in order to be our God and to have us for his people.
It is thus that we understand why Christians believe the God and Father of Jesus Christ to be the one and only God and Saviour of the world. He is not different in himself from what he is in the activity of his saving and redeeming love in the singularity of the incarnation and crucifixion of Jesus Christ, the God who is loving and saving us has once for all given his very Self to us in his Son and in his Spirit, and who in giving himself freely and unreservedly to us gives us with him all things. It is in the Cross of Christ that the utterly astonishing nature of the Love that God is has been fully disclosed, for in refusing to spare his own Son whom he delivered up for us all, God has revealed that he loves us more than he loves himself. And so it is in the Cross of Jesus Christ above all that God has both exhibited the very Nature of his Being as Love and has irrevocably committed his Being to relationship with us in unconditional Love. In Jesus Christ and in the Holy Spirit we know no other God, and believe that there is no other God for us than this God, who freely seeks and creates fellowship with us, utterly undeserving sinners though we are.
There are no decrees, no artificial covenants (of works/redemption/grace), or stipulations in regard to how we can relate to a God like this, or who we are relating to. It is all contingent upon who he is in his triune life, and how that shapes his uncomplicated but ineffable relationship to us through his election and free choice to not be God without us, but with us, Immanuel. This is the God, the One revealed and explicated in Jesus Christ, that the piety I grew up with has been in search of; it is not the God, in my evangelical Calvinist view, who we get through Aristotelian, Thomistic, and scholastic decrees and covenants—the God who hides behind the back of a pretty soft face of Jesus.
It is unfortunate to see a whole new crop of young evangelical theologians drinking deeply from the well of scholasticism Reformed theology, and the God provided for in that schema. It is not the God simply revealed in Jesus Christ, and thought of from there. Instead the God of the Post Reformation Reformed orthodox, the God evangelical theologians are pressing into currently, is a God conceived of through philosophical speculation and appeal to the analogia entis; a God conceived of in abstraction, and then fitted to the God revealed in Christ.
If we cannot simply look at Jesus as the fullest explication and exegesis of God as Father, Son, and Holy Spirit then I would highly suggest that we not talk too much about any other conception of God. This is a serious matter, which I realize the other “side” would agree to. Unfortunately for some vested reason they can’t seem to accept the fact that the classical theism they have embraced unnecessarily layers a conception of God with the dregs of philosophical projection that muddles the face of God in Jesus Christ to un-recognition. Yes, you might end up with a sense of apophatic transcendence, in regard to the philosophically conceived God, but that sense of transcendence, so conceived, really, ironically, is more of a psychological sense of ‘feeling’ God which is generated by the self, more than a real sense of God’s transcendence as that is given in his Self-revelation in Jesus Christ unmitigated. Torrance speaks of this unmitigated God, I wish the evangelicals would swarm towards his approach to things rather than to what they have been now for these past many years.
 Thomas F. Torrance, The Christian Doctrine of God: One Being Three Persons (Bloomsbury T&T Clark, 2016), 4-5.