I have written on the primacy of Christ and ‘elevation-line’ theology before (a theology articulated in the medieval period by John Duns Scotus), here at the blog; but I thought I would revisit it (it has come up in my TF Torrance readings). The issue under consideration has a basic premise, but comes, of course, with complex and profound elucidation. That said, I don’t think it’s a speculative or abstract type of theological consideration. The basic premise of so called ‘elevation-line’ theology is: That Jesus Christ would have incarnated for humanity with or without the fall. One reason for this view is that it emphasizes the idea that the telos or purpose for creation, from the beginning, was always to “elevate” humanity into the kind of relationship, by grace, that the Son has always had with the Father (what we see Jesus speaking to the Father about in his so called ‘high priestly prayer’ in John 17). But beyond this it avoids making the incarnation of God contingent upon sin, and meeting the conditions set out by sin (this for me, theologically, is quite significant). Contrary to this, and what would be the majority report in the Western church (by the way elevation-line theology is also a Western development), there is also what has been called ‘restitution-line’ theology (articulated foremost, during the medieval period by Thomas Aquinas). Myk Habets explains what these positions entail quite clearly when he writes:
Two views on the primacy of Christ dominate the discussion within medieval theology, those of the Franciscans, led by John Duns Scotus, and those of the Dominicans, led by Thomas Aquinas. According to the first view humanity was created for glory, and sin is merely an episode along the way. The incarnation would have occurred irrespective of the fall since humanity’s ultimate destiny is participation in the being of God and the incarnation guarantees that this will be realized. This Franciscan position is known as the Scotistic thesis. It is what one scholar terms ‘elevation-line’ theology which sees the incarnation as the way to the elevation or consummation of creation. The second major view considers the deliverance of creation as secondary to the question of sin. This is the Dominican position known as the Thomistic thesis. It may be characterised as a ‘restitution-line’ theology, in which the incarnation occurred solely as a remedy for humanity’s sin, with the restitution of creation as a corollary. Both ‘school’s’ of thought deserve some articulation before examining some recent contributions to the issue.
David Fergusson writes of the development of elevation-theology this way:
The notion of ‘wisdom’ provides further evidence of the integration of creation and salvation in the Old Testament. As the creative agency of God, wisdom is celebrated in the Psalms, Proverbs, Job, and some of the deutero-canonical works. In some places, such as Proverbs 8, wisdom is personified as a divine agent. The divine wisdom by which the world is created is also apparent in the regularity of nature, the divine law, and human affairs. This notion of ‘wisdom’ is later fused with the Greek concept of ‘Logos’ and becomes vital for expressing the linking of creation and Christology in the New Testament. In the prologue to John’s Gospel the Word (Logos) of God is the one by whom and through whom the world is created. This Word which is made present to Israel becomes incarnate in Jesus Christ. In this cosmic Christology, the significance of Jesus is understood with respect to the origin and purpose of the created order. Already in Paul’s writing and elsewhere in the New Testament epistles, we find similar cosmic themes (e.g. 1 Cor. 8:6, Col. 1:15-20, Heb. 1:1-4). By describing creation as Christ-centred, these passages offer two related trajectories of thought. First, the origin and final purpose of the cosmos is disclosed with the coming of Christ into the world and his resurrection from the dead. Second, the significance of Christ is maximally understood reference to his creative and redeeming power throughout the created universe. Writers at different periods in the history of the church would later use this cosmic Christology to describe the appearance of the incarnate Christ as the crowning moment of history. No longer understood merely as an emergency measure to counteract the effects of sin and evil, the incarnation was the fulfillment of an eternal purpose. The world was made so that Christ might be born. This is captured in Karl Barth’s dictum that creation is ‘the external basis of the covenant’ (Barth 1958: 94).
All of this type of thinking, first generated by Duns Scotus, and then its counterpoint provided by Aquinas came together for Myk in his essay, and then finally resulted in a thesis that Myk and I co-wrote in our first evangelical Calvinist book: Evangelical Calvinism: Essays Resourcing the Continuing Reformation of the Church. Here is thesis 8 of 15 from our book, let me share this with you all, it will help to illustrate how a doctrine of the primacy of Christ (over and for creation), a supralapsarian doctrine of election, and so called elevation-line theology all mutually implicate and inform each other as aspects of the whole reality located in the incarnation of God in Jesus Christ and how that frames salvation and situates that within a doctrine of God, Christ, protology, covenant, creation, recreation, and eschatology. Here is our thesis 8:
Evangelical Calvinism endorses a supralapsarian Christology which emphasizes the doctrine of the primacy of Christ.
As a direct result of thesis 5 and its concomitant doctrine of God, Evangelical Calvinists subscribe to a broadly conceived supralapsarian Christology along the lines of that famously propounded by John Duns Scotus. That is to say that, Evangelical Calvinists embrace the idea that who God is for us in Christ is grounded in the pre-temporal reality of his choice to be for us apart from and prior to the “Fall” or even the creation itself. This, theologically coheres with the Evangelical Calvinist conception of God’s life being shaped by who he is as love, and thus both chronologically and logically places his love and his self-determining freedom as the primary mode of God’s life; and thus the basis from which he acts, even in wrath. As such an Evangelical Calvinist may confidently assert that: “There is no wrath of God that is not first experienced as the love of God for you.”
As one of us has argued elsewhere: “The sine qua non of the Scotistic thesis is that the predestination of Christ took place in an instant which was logically prior to the prevision of sin as absolutum futurum. That is, the existence of Christ was not contingent on the fall as foreseen through the scientia visionis.” It is through this matrix that Evangelical Calvinists can be said to hold to a “supralapsarian Christology,” that is that we believe in God’s primacy over all of creation; and thus his choice to be for us is in Christ is not contingent upon sin, but instead it is the result of the overflow of who he is as the God for the other—God is Love!
The election of the eternal Son for us that occurs pre-temporally becomes temporally externalized in the Incarnation of Christ, and ultimately finds its resounding crescendo in being actualized through the cross-work of Christ, exemplifying that God’s life of over-flowing love is in fact cruciform in shape as it is revealed within the conditions of a post-lapsarian world.
In salvation God accomplishes multiple things but perhaps four may be pointed out here: 1) God’s glory is revealed; 2) God’s salvation is accomplished, 3) God’s judgment is made manifest, and 4) God’s damnation of the sinner outside of Christ is realized. All four of these components find their extrinsic locus in the person of Christ as the primary exemplar and mediator of God’s life for humanity. Each of these—God’s glory, salvation, judgment, and damnation—take on significance as Jesus’ God-shaped humanity brings God and humans together in himself. The Father is glorified through the Son’s loving submission as the scapegoat, sacrifice, and representative for fallen humanity; and through this ultimate act of the obedient love of the Son, the Father brings reconciliation (salvation) to humanity as Christ enters into the wilderness of humanity’s sin, bears the weight of that sin in his “being” for us; and thus suffers the tragic damnation that rightfully belonged to sinful humanity. Through this mediation of life for life (substitution), Christ not only pays the penalty for sin; but as a corollary with who he is as love, he reconciles humanity’s non-being with his resurrected being of life and thus brought God and humanity together in a spiritual union such that reconciled and adopted sinners may now experience the love of the Father of the Lord Jesus Christ as our Abba, our Father, and our worship, by the Holy Spirit, may be acceptable to God.
Supralapsarian Christology, correctly understood, does not reflect an Amyraldian, or a hypothetical universalism; but rather an actualized universal atonement which recreates humanity through Christ’s humanity, and provides salvation for all who will believe through Spirit generated, Christic formed faith. A purview that genuinely can claim to be “Christ-conditioned.” 
As if this wasn’t enough, I wanted to illustrate further how this functions in TF Torrance’s own thinking and theology (this so called ‘elevation-line’ theology). Torrance writes: “… But this very condescension of God, in which he humbled himself to enter into our lowly creaturely and fallen existence, means also the elevation of our creaturely existence, by the very fact of God’s will to unite himself to it and to bring the creature into coexistence with himself. Thus his very act of becoming man is itself an act of reconciliation.” He writes further in this vein:
But further, the assumptio carnis means also that God has joined himself to us in our estranged human life in order to sanctify it, to gather it into union with his own holy life and so lift it up above and beyond all the downward drag of sin and decay, and that he already does simply by being one with man in all things. Thus the act of becoming incarnate is itself the sanctification of our human life in Jesus Christ, an elevating and fulfilling of it that far surpasses creation; it is a raising up of men and women to stand and have their being in the very life of God, but that raising up of man is achieved through his unutterable atoning self-humiliation and condescension.
I share this from Torrance in order for the reader to see where some of the inspiration has come from for me and Myk as evangelical Calvinists, and how elevation theology and the Scotist thesis, at this level anyway, is present in Torrance’s writings and thought.
This turned into a long post, but there is a lot of rich stuff to share in this regard. I hope this all gives you, the reader, further insight into where evangelical Calvinism is coming from. What should stand out for you is how indeed this differentiates our approach from “classical” renditions of Calvinism. Classical, so called, iterations of Calvinism work from the Thomist or as Myk identifies it for us, ‘restitution-line’ theology; i.e. the primary reason for the incarnation and God become man was to take care of sin and pay its penalty (so we end up with a more forensic and juridical emphasis). Us evangelical Calvinists follow the Scotist thesis (at least at this level of things), which makes for an altogether different emphasis in the way we understand everything, including salvation. We see salvation in ontic terms, in the terms we see presupposed upon by TF Torrance in the quotes I shared from him; and also as those get addressed in the sharing of our thesis 8. This ontological focus moves us away from juridical or forensic frames when we think about anthropology, soteriologly, and the point of creation in total. Along with David Fergusson, as evangelical Calvinists who affirm the elevation-line, we can say: “The world was made so that Christ might be born.”
For evangelical Calvinists Jesus is primary over all of creation, through and through. One of our favorite passages of Scripture (as it was for Scotus himself) comes from the Apostle Paul’s Colossian correspondence:
15 He is the image of the invisible God, the firstborn of all creation.16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together. 18 And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. 19 For in him all the fullness of God was pleased to dwell, 20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.
 Myk Habets, “On Getting First Things First,” 344-45.
 David Fergusson, Chapter 4: Creation, 76-7 in The Oxford Handbook of Systematic Theology, edited by John Webster, Kathryn Tanner, and Iain Torrance.
 This idea is forcefully presented by Torrance in a sermon “The Trinity of Love,” when he defines the love of God according to 2 Corinthians 13:14 as a holy, pure, true, and only love, and as such: “If God in His love gives Himself to me, His love would burn up my self-love; His purity would attack my impurity; His truth would slay my falsehood and hypocrisy. The love of God would be my judgment. God’s love is wrath against all self-love. God’s love is a consuming fire against all that is unloving and selfish and sinful,” Torrance, When Christ Comes, 187. (this footnote is the original one made in our EC book coordinate with thesis 8)
 Habets, “On Getting First Things First,” 349. (this footnote is the original one made in our EC book coordinate with thesis 8)
 See Purves, chapter 5, and Goroncy, chapter 10. (this footnote is the original one made in our EC book coordinate with thesis 8)
 Myk Habets and Bobby Grow, “Theses on a Theme,” in Myk Habets and Bobby Grow, eds., Evangelical Calvinism: Essays Resourcing the Continuing Reformation of the Church (Eugene, OR: Pickwick Publications, 2012), 437-39.
 Thomas F. Torrance, Incarnation: The Person and Life of Christ (Downers Grove, IL: IVP Academic, 2008), 65.
 Ibid., 66.
 Fergusson, “Creation,” 77.
 Colossians 1.15-20, ESV.