The twin volume publication of Torrance's writings on Christology and soteriology is a landmark event in dogmatic theology, and Walker should be applauded for his efforts in making it happen.

This second volume has as its foundation the first: Incarnation: The Person and Life of Christ (IVP, 2008). Atonement is grounded in the incarnation, the God-Man, on ‘the person and life of Christ’. Torrance does not put forth just another model of the atonement. Instead he constructs a ‘model of models’ (McCormack): ‘Christ Jesus IS the atonement’ (p. 94). Strongly influenced by the incarnational theology of the Greek Fathers, the Christocentrism of Barth and the hermeneutics of the biblical theology movement, this is a doctrine of atonement which is both inspiring and compelling.

Atonement is, first of all, about ‘justification’ (chapter 4). In Reformed theology the forensic definition of justification has been dominant. It is one which focuses on Christ's death under the law. For Torrance, though, justification is much more than this. ‘We are not saved by the death of Christ . . . but by Christ himself who in his own person made atonement for us’ (p. 73). The priestly element in justification is just as important as the forensic element. As Hebrews makes clear, Christ ‘is the atonement who ever lives and intercedes for us’ (p. 73). At the same time, justification is ‘not a process’ but ‘a finished work’ (p. 134).

Atonement is also ‘reconciliation’ in and through Christ (chapter 5). Reconciliation tells us that atonement is also ‘ontological and personal’ (p. 137). It entails the renewal of hearts and minds. The at-onement between God and the human creature ‘constitutes the inner heart of atonement’ (p. 75). The range of reconciliation is cosmic; nonetheless, reconciliation is rooted in the ‘living person of Christ’ (p. 169). If justification accents the righteousness of God, reconciliation accents the pure love of God, and the fact that atonement is still ‘continually operative’.

Atonement is also ‘redemption’ (chapter 6). In this respect, we should think about atonement in terms of the ‘glorification’ of all creation. In other words, atonement is to be viewed from an eschatological and teleological perspective. Above all, glorification involves the resurrection of the body. ‘Atonement without resurrection would not be reconciliation’ (p. 228).

The Holy Spirit and the church have key roles to play in redemption. The gift of the Spirit ensures that redemption is a ‘present possession’, for the Spirit unites us with the risen Christ. The church is the communion of all those who are incorporated into the risen Christ. It is truly the ‘body of Christ’. But the church must not isolate itself from the world around it, since it is the ‘provisional anticipation of the cosmic actualization of redemption’ (p. 190).

Torrance rejects ‘limited atonement’, a hallmark of Reformed theology (though he also rejects universalism). He remonstrates that if Christ in his incarnation represented all humanity, then Christ on the cross died for all humanity. And his death for all ‘is a fact that cannot be undone’ (p. 188). The church in its life and action must, therefore, reflect the comprehensive nature of Christ's atonement, which also heals all divisions within humanity. It must be a missionary church, reaching out to the whole world with the gospel of universal grace. This is how the church ‘lives out atonement in the world’ (p. 199).

There is a lot of theology packed into this volume; too much, in my opinion. There are chapters that should have been set aside for another book. As it stands, this volume does not hang together as well as the first one. Notwithstanding, this volume, along with the first, would be a rich addition to the library of any pastor or theologian, or anyone who cares about Christian theology.