Thomas Torrance is one of the, if not the most Athanasian english speaking theologians one might come across. His focus on the mediation of God’s life to humanity and humanity’s life to God in the hypostatic union of God and humanity in the vicarious humanity of Jesus Christ attests to these Athanasian impulses. Indeed, personally, this is what I have found so compelling and attractive about Torrance’s theology over the years; and it is why I keep coming back to it over and over again. It is the Christological focus and how that conditions all that Torrance writes—again this is the Athanasian influence—how he sees the hypostatic union and God’s Self-revelation therein as the inner-reality of how Christians ought to think salvation (soteriology).
But there is a controversial aspect to this, for some. You will notice in the following quote from Torrance how he understands salvation to be fully participationist; i.e. fully charged with God and humanity’s reality in the singular person of Jesus Christ. In other words, and this is the controversial part, for Torrance salvation is ontological rather than just declarational; for Torrance what it means to be human coram Deo is tied into salvation, such that Incarnation, recreation/resurrection is determinative of what takes place in the justificatory and sanctificatory aspects of salvation in the vicarious humanity of Jesus Christ. So, for Torrance, the conditions for salvation to take place are all inherent to God’s predetermined or pre-destined choice to be for us given full expression in the ensarkos of the eternal Logos; or, salvation is fully actualized and realized in the incarnation of the Son of Man resulting in the elevation and exaltation of humanity, in the resurrected humanity of Christ; in other words, Jesus’s humanity is justified humanity, sanctified humanity, and glorified humanity for us, our only hope is to be united to his—that impossible possibility itself made possible by Jesus’s entering into our humanity opening us up for God in and through his freedom to be for us and for God all at once in, again, his vicarious humanity. As we are spiritually joined to his humanity (a reality that takes place out of his vicarious humanity in the Spirit) we participate in the eternal life that is his priestly life for us (pro nobis), in us (in nobis). Torrance writes:
We have to do here with a two-fold movement of mediation, from above to below and from below to above, in God’s gracious condescension to be one with us, and his saving assumption of us to be one with himself, for as God and Man, the one Mediator between God and man, Jesus Christ ministers to us both the things of God to man, and the things of man to God. This has to be understood as the self-giving movement of God in Christ to us in our sinful and alienated existence where we live at enmity to God, and therefore as a movement in which the revealing of God to us takes place only through a reconciling of us to God. The incarnation of the eternal Word and Son of God is to be understood , therefore, in an essentially soteriological way. Divine revelation and atoning reconciliation take place inseparably together in the life and work of the incarnate Son of God in whose one Person the hypostatic union between his divine and human natures is actualised through an atoning union between God and man that reaches from his birth of the Virgin Mary throughout his vicarious human life and ministry to his death and resurrection. It was of this intervening activity of Christ in our place that St Paul wrote to the Corinthians: ‘You know the grace of the Lord Jesus Christ who though he was rich yet for our sakes became poor that you through his poverty might be rich.
We may express this two-fold movement of revelation and reconciliation in another way by saying two things.
a) Since the Father-Son relation subsists eternally within the Communion of the Holy Trinity we must think of the incarnation of the Son as falling within the eternal Life and Being of God, although, of course, the incarnation was not a timeless event like the generation of the Son from the Being of the Father, but must be regarded as new even for God, for the Son of God was not eternally Man any more than the Father was eternally Creator.
b) Correspondingly, since in Jesus Christ the eternal Son of God became man without ceasing to be God, the atoning reconciliation of man to God must be regarded as falling within the incarnate life of the Mediator in whose one Person the hypostatic union and the atoning union interpenetrate one another….
We see then, for Torrance, how knowledge of God is also part and parcel with the salvific reality precisely because the ontological is tied into the epistemological and the epistemological into the ontological just as the Father is in the Son and the Son in the Father and we in their life as the Holy Spirit, by the faith of Christ, brings us into this eternal fellowship of resplendent love.
Truly, this is a different way to think about salvation; it is neither juridical nor Augustinian in any meaningful sense; as such it departs most basically from classical Reformed soteriology just at this point. Nevertheless it presents in the spirit of the Reformed teaching insofar as salvation is understood as fully contingent on the gracious unilateral movement of God for humanity in Christ; it’s just that the absolutum decretum or way of the decrees, and attendant theory of causation associated with that, is elided insofar, for Torrance, salvation is a fully personal event mediated directly and immediately by Godself in the Son. Further, sin, total depravity is taken very seriously by Torrance; which again is why it is so necessary for the Son Incarnate to be the all in all of salvation for us—left to ourselves homo in se incurvatus we could never, nor would ever choose God; we’d simply continue to choose ourselves as our highest love.
 Thomas F. Torrance, The Christian Doctrine of God: One Being Three Persons (London: Bloomsbury/T&T Clark, 2016), 144.