What do you think?
Rate this book
School of Faith
With this book, Thomas Torrance purposes to gather together in a single volume all Catechisms officially authorized and employed by the Church of Scotland since the Reformation, so that they may be conveniently studied together.
- GenresTheology
326 pages, Paperback
First published January 1, 1959
24 people want to read
About the author
Thomas F. Torrance
99 books77 followersThomas Forsyth Torrance, MBE FRSE (30 August 1913 – 2 December 2007), commonly referred to as T. F. Torrance, was a Scottish Protestant theologian. Torrance served for 27 years as Professor of Christian Dogmatics at New College, Edinburgh in the University of Edinburgh. He is best known for his pioneering work in the study of science and theology, but he is equally respected for his work in systematic theology. While he wrote many books and articles advancing his own study of theology, he also edited the translation of several hundred theological writings into English from other languages, including the English translation of the thirteen-volume, six-million-word Church Dogmatics of Swiss theologian Karl Barth, as well as John Calvin's New Testament Commentaries. He was also a member of the famed Torrance family of theologians.
Torrance has been acknowledged as one of the most significant English-speaking theologians of the twentieth century, and in 1978, he received the prestigious Templeton Foundation Prize for Progress in Religion.[1] Torrance remained a dedicated churchman throughout his life, serving as an ordained minister in the Church of Scotland. He was instrumental in the development of the historic agreement between the Reformed and Eastern Orthodox Churches on the doctrine of the Trinity when a joint statement of agreement on that doctrine was issued between the World Alliance of Reformed Churches and the Orthodox Church on 13 March 1991.[2] He retired from the University of Edinburgh in 1979, but continued to lecture and to publish extensively. Several influential books on the Trinity were published after his retirement: The Trinitarian Faith: The Evangelical Theology of the Ancient Catholic Church (1988); Trinitarian Perspectives: Toward Doctrinal Agreement (1994); and The Christian Doctrine of God, One Being Three Persons (1996).
Torrance has been acknowledged as one of the most significant English-speaking theologians of the twentieth century, and in 1978, he received the prestigious Templeton Foundation Prize for Progress in Religion.[1] Torrance remained a dedicated churchman throughout his life, serving as an ordained minister in the Church of Scotland. He was instrumental in the development of the historic agreement between the Reformed and Eastern Orthodox Churches on the doctrine of the Trinity when a joint statement of agreement on that doctrine was issued between the World Alliance of Reformed Churches and the Orthodox Church on 13 March 1991.[2] He retired from the University of Edinburgh in 1979, but continued to lecture and to publish extensively. Several influential books on the Trinity were published after his retirement: The Trinitarian Faith: The Evangelical Theology of the Ancient Catholic Church (1988); Trinitarian Perspectives: Toward Doctrinal Agreement (1994); and The Christian Doctrine of God, One Being Three Persons (1996).
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 3 of 3 reviews
October 5, 2025
Torrance, Thomas F. The School of Faith: Catechisms of the Reformed Church.
I probably disagree with Torrance’s main idea, to wit, Westminster hardened the Reformed gospel into rationalist categories. In terms of historical research, Torrance is certainly wrong. In terms of how some hyper-Calvinist sects act today, he is certainly right. Except those groups do not even pay lip service to Westminster. Torrance’s factual errors notwithstanding, this book should be considered if only because of his inclusion of lesser known Reformed catechisms.
Introduction
Horatius Bonar on the move from Reformation era catechisms to Westminster: “the simpler formulae of the old age are quite as explicit as those of the later; while by the adoption of the biblical in preference to the scholastic mode of expression, they have secured for themselves a buoyancy which will bear them up when others go down” (xvii).
Earlier confessions based themselves on the Apostles’ Creed, Westminster on federalism. The former saw the “Incarnate Word as the object of theological activity,” whereas “in Westminster theology the main focus of attention is upon man’s appropriation of salvation” (xviii).
Israel
Neither tradition, however, seemed to recognize God’s election of Israel as the matrix for God’s dealings with humanity. In other words, whatever else one might think of the doctrine of election, if one does not need Israel to make it work, then something is wrong. It is from Israel that we learn the proper concepts for church doctrine: Torah, Wisdom, Land, Covenant, Creation (xx).
Knowledge
Torrance reviews his familiar arguments on epistemology, to wit, “all knowing involves an adaptation of our capacities in accordance with the nature of the object” (xxiv). Well and good. Even better, the activity of catechizing seems particularly suited for this type of knowledge: it demands on the student a humble and open attitude to what he does not yet know. It demands on the teacher an ability to ask the right questions.
Particular Principles
The truths of Christian doctrine cohere in the Person of Jesus Christ. When Christ communicates his truth to us, he is personally giving Himself to us (xxxii). Going back to what he said about knowledge, Torrance stresses that the questions we ask of Jesus are themselves “directed back upon us, for we discover we are at the bar, and are being questioned by Him” (xxxv).
Dialogical Nature of Theology
It is Torrance’s contention, probably incorrect, that Westminster changed the nature of catechetical practice. Earlier catechisms were dialogical, pressing in on the minds of all parties involved, forcing a confrontation with the Person of Christ. “The nature of the truth itself must be allowed to prescribe the systematic principle in its exposition” (L). I have some reservations that Westminster is guilty of not doing that. Torrance certainly did not provide any textual evidence. His insight, though, should not be missed. Not only should it be true of catechetical instruction, but it should be true of all teaching.
From Catechesis to Obedience
Catechetical instruction does not work if it does not work. After being in conversation with the Truth Himself, we must respond in obedience–a hearing obedience. This hearing, though, never leaves the person of Christ. Torrance writes: “The organic unity of all theological knowledge arises not from any categorisation and certainly not from the reduction of every other doctrine to Christology, but from consistent obedience to Christ” (lxiii). In other words, the obedient humanity of Jesus Christ Himself is the pattern of his own exposition.
The rest of Torrance’s introduction is worth careful reflection, even meditation. But exposition of it would take us too far afield. We will end this review with excerpts from lesser known catechisms, included in the volume.
Craig’s Catechism
Q. What is the Communion of Saints?
A. The mutual participation in Christ, and his Graces among His members.
Q. What follows upon this Communion?
A. A spiritual uniting and Communion among all Christ’s members.
Q. When are we made ‘flesh of his flesh?’
A. When we are united with Him spiritually as living members with the Head.
Q. Then what degrees of sin are forbidden?
A. The lust, the consent, and the deed.
Q. What are the grounds of our assurance?
A. God’s promise, His Spirit in us, and our Mediator.
Q. What does patience work in us?
A. Stoutness of heart to the final triumph?
I probably disagree with Torrance’s main idea, to wit, Westminster hardened the Reformed gospel into rationalist categories. In terms of historical research, Torrance is certainly wrong. In terms of how some hyper-Calvinist sects act today, he is certainly right. Except those groups do not even pay lip service to Westminster. Torrance’s factual errors notwithstanding, this book should be considered if only because of his inclusion of lesser known Reformed catechisms.
Introduction
Horatius Bonar on the move from Reformation era catechisms to Westminster: “the simpler formulae of the old age are quite as explicit as those of the later; while by the adoption of the biblical in preference to the scholastic mode of expression, they have secured for themselves a buoyancy which will bear them up when others go down” (xvii).
Earlier confessions based themselves on the Apostles’ Creed, Westminster on federalism. The former saw the “Incarnate Word as the object of theological activity,” whereas “in Westminster theology the main focus of attention is upon man’s appropriation of salvation” (xviii).
Israel
Neither tradition, however, seemed to recognize God’s election of Israel as the matrix for God’s dealings with humanity. In other words, whatever else one might think of the doctrine of election, if one does not need Israel to make it work, then something is wrong. It is from Israel that we learn the proper concepts for church doctrine: Torah, Wisdom, Land, Covenant, Creation (xx).
Knowledge
Torrance reviews his familiar arguments on epistemology, to wit, “all knowing involves an adaptation of our capacities in accordance with the nature of the object” (xxiv). Well and good. Even better, the activity of catechizing seems particularly suited for this type of knowledge: it demands on the student a humble and open attitude to what he does not yet know. It demands on the teacher an ability to ask the right questions.
Particular Principles
The truths of Christian doctrine cohere in the Person of Jesus Christ. When Christ communicates his truth to us, he is personally giving Himself to us (xxxii). Going back to what he said about knowledge, Torrance stresses that the questions we ask of Jesus are themselves “directed back upon us, for we discover we are at the bar, and are being questioned by Him” (xxxv).
Dialogical Nature of Theology
It is Torrance’s contention, probably incorrect, that Westminster changed the nature of catechetical practice. Earlier catechisms were dialogical, pressing in on the minds of all parties involved, forcing a confrontation with the Person of Christ. “The nature of the truth itself must be allowed to prescribe the systematic principle in its exposition” (L). I have some reservations that Westminster is guilty of not doing that. Torrance certainly did not provide any textual evidence. His insight, though, should not be missed. Not only should it be true of catechetical instruction, but it should be true of all teaching.
From Catechesis to Obedience
Catechetical instruction does not work if it does not work. After being in conversation with the Truth Himself, we must respond in obedience–a hearing obedience. This hearing, though, never leaves the person of Christ. Torrance writes: “The organic unity of all theological knowledge arises not from any categorisation and certainly not from the reduction of every other doctrine to Christology, but from consistent obedience to Christ” (lxiii). In other words, the obedient humanity of Jesus Christ Himself is the pattern of his own exposition.
The rest of Torrance’s introduction is worth careful reflection, even meditation. But exposition of it would take us too far afield. We will end this review with excerpts from lesser known catechisms, included in the volume.
Craig’s Catechism
Q. What is the Communion of Saints?
A. The mutual participation in Christ, and his Graces among His members.
Q. What follows upon this Communion?
A. A spiritual uniting and Communion among all Christ’s members.
Q. When are we made ‘flesh of his flesh?’
A. When we are united with Him spiritually as living members with the Head.
Q. Then what degrees of sin are forbidden?
A. The lust, the consent, and the deed.
Q. What are the grounds of our assurance?
A. God’s promise, His Spirit in us, and our Mediator.
Q. What does patience work in us?
A. Stoutness of heart to the final triumph?
July 4, 2019
The 120 pages long introduction is as much of an attempt so systematize Torrance’s theology as Incarnation&Atonement. It’s a great read, despite my disagreements with his harsh treatment of Westminster.
Read
April 22, 2020Apart from the catechisms, only read a portion of the introduction ("General principles" & "Particular principles").
Displaying 1 - 3 of 3 reviews