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I am continuing my read through of Geordie Ziegler’s published dissertation published by Fortress Press (thank you Olga for the review copy, and Geordie for having it sent to me) entitled: Trinitarian Grace and Participation: An Entry into the Theology of T.F. Torrance. As I noted previously instead of doing a standalone book review I am going to do a running review and engage with parts of the book that stand out to me along the way; this post represents one of those serial reviews and engagement.
What stood out to me in the following, from Geordie’s research, has to do with Torrance’s appropriation of the concept that God has always been Father, Son, and Holy Spirit, but that being Creator and even Incarnate is something new for God; something that is associated with God’s grace which is an act for the other generated, as it were, by God’s triune life of eternal love. As you will see, Geordie makes an interesting distinction at this point though, a distinction between how Torrance conceives of God’s grace versus Barth (and this distinction might actually say more about the reading of Barth that Geordie has adopted rather than Barth himself—that’s what I need to find out further). Let me share the quote in full length (a few paragraphs worth), and then I will respond with a bit more push back. Here’s Geordie on TFT and God’s freedom to be gracious:
How does God create? While Torrance emphatically asserts that there is an ontological correspondence between the being and activity of God in se and ad extra, this does not detract from his insistence that the ad extra of creation is an utterly new event for God. The acts of God ad extra are acts of God’s will, whereas the activity of God ad intra in the generation of the Son and the procession of the Spirit are eternal activities of God’s nature. Creation is neither eternal in the way that God is eternal, nor is it necessary. Thus, there is no logical link between creation and generation. Because creation is brought into being by a definite act of God’s will and freedom, it must be affirmed as ex nihilo. God “does not beget out of himself but wonderfully brings into being out of nothing.”133 The newness of the act of creation is in fact an integral element in the logic of Grace.
This means that while God has always been Father, he is not always Creator. Creator is something (and consequently someone) God became. At this juncture, the important point to emphasize in Torrance’s thought is that God’s ontological becoming does not mean ontological change. Ontology is not constituted by or dependent upon soteriology. God’s ontology is such that “without ceasing to be what he eternally is” he is free “to be other than himself, and to bring into being what is entirely different from what he has done before.”134 Because God’s acts are his acts-in-being and his being-in-action, for God to do new acts implies that his being is “always new while always remaining what it ever was and is and ever will be.”135 In this sense, Torrance can affirm with Jüngel, that “[God’s] eternal being is also a divine becoming.”136 Yet for Torrance the language of becoming is not to evoke potential or development, but the overflow of God’s eternal fullness.137 The act of creation does not expand God’s being, for he is life in himself. Yet as life and aliveness, God’s being is also dynamic. Thus for God becoming is fitting, but not necessary; free, yet not arbitrary.
Thus the newness of the act of creation does not imply its strangeness. In all of its non-necessity, creation is entirely fitting. Because it is as the Father that God is Creator, and not visa versa, creation can be understood truly as an act of love. God’s power to create flows from his intrinsic nature as love; the eternal Father freely shares the fullness of his love in fellowship with that which he creates.138 As Father, God is “essentially generative or fruitful in his own Being, and it is because he is inherently productive as Father that God could and did freely become Creator or Source of all being beyond himself.”139 The work of creation “is activated” and “flows freely” out of the Father’s eternal love of the Son, that is, from the life and love of the eternal God. In this sense, creation (and incarnation) cannot be said to be an after-thought. Creation is a free act of God’s will. Thus, the motion of Grace ad extra is fitting to who God is inwardly.140
At this point an important difference between Torrance and Barth arises—one that has significant implications within contemporary theology. While Torrance affirms the fittingness of the motion of Grace ad extra to who God is inwardly, he does not consider Grace per se to be an activity of the immanent Trinity. God in himself is not Grace to himself. Grace itself is not a divine perfection. The Father is not gracious to the Son, nor the Son gracious to the Father, nor is the Spirit the communion of Grace between the Father and the Son. What the triune persons share among themselves in the eternal communion of their life is more appropriately defined as love, not Grace. Grace specifically is that eternal movement within the Trinity turned outward beyond the Trinity. For Torrance, to blur this distinction, and to insist (as Barth does) that Grace as such is one of the divine perfections, is to deny the gospel of Grace itself. Grace by necessity cannot be necessary.
Much to affirm, if not all. But it is the very last clauses (which I’ve emboldened) which I find most striking about what Geordie is getting at. As we can see for the bulk of what Geordie has written, it is pure Torrance description, relative to his Athanasianly influenced theology, but it is how that is then used to offer a substantial critique of Barth (almost in passing) that intrigues me the most about this section. It is interesting to me that Geordie makes this critique in a section entitled “How: in Freedom;” it’s interesting to me because I am positive that the Barthian response, at this juncture, would be to refer precisely to this very reality in God: i.e. his freedom. Indeed, it is by pressing into this idea of God’s Freedom that someone like Bruce McCormack can elevate the doctrine of election in Barth’s theology as constitutive of God as Triune and Creator in the first place (which is what George Hunsinger critiques, and thus serves as the basis for the so called Barth Wars), and at the same time avoid collapsing God’s being into creation as if creation is necessary.
So whether or not we follow McCormack’s reading of Barth, or Hunsinger’s, either way in Barth’s thought itself God’s Freedom as a primal reality, in my view, would allow Barth to escape Geordie’s critique from the Torrancean perspective. Hmm, an interesting conundrum and much to contemplate.
 Geordie Ziegler, Trinitarian Grace and Participation (Minneapolis: Fortress Press, 2017), 38-9.