This is in response to Mike Houston’s question on the vicariousness of Christ and how that relates to our relation to or in Him. I will appeal to Myk Habets’ comment on T. F. Torrance’s understanding of the vicariousness of Christ; and then I will provide some closing commentary of my own.

According to Torrance the vicarious humanity of Christ means that only Christ’s response is ultimately valid. All other responses to God are excluded because Christ is the ground and the norm of our response to God. Torrance makes this clear throughout his essay ‘The Word of God and the Response of Man’ where we read, ‘In the Gospels we do not have to do simply with the Word of God and the response of man, but with the all-significant middle term, the divinely provided response in the vicarious humanity of Jesus Christ’. The humanity of Christ occupies a unique place in which he is the exclusive representative and substitute in all our relations with God, ‘including every aspect of human response to Him; such as trusting and obeying, understanding and knowing, loving and worshipping’. Indeed, this is what it means for Christ to be divinised and for believers to experience theosis in him.

Because the incarnate Son of God is fully human (enhypostasis), his response personalises ours. In all of his soteriological activity: ‘Jesus Christ is engaged in personalising and humanising (never depersonalising and dehumanising) activity, so that in all our relations with him we are made more truly and fully human in our personal response of faith than ever before. . . . (Myk Habets, “Theosis in the Theology of Thomas Torrance,” Ashgate, 76)

So when Mike asks:

Is vicarious humanity comparable to an employers liability? Kind of like employers are vicariously liable for negligent acts or omissions by their employees in the course of employment. Is what your saying is that Christ as the second Adam is the head (employer) of all mankind?

No. It is more personal than this. Christ is ‘real humanity’ and as real humanity (imago dei) he enters into *our* skin and substitutes before the Father (as real human) in ways that we never would. By so doing He elevates our humanity to His level; which is spiritually united to the Father by the Spirit. So to simply frame this in ‘federal’ or ‘forensic’ or ‘external’ or ‘behaviorial’ or ‘nomist’ ways won’t do; and that is what your employer analogy draws from. Our response is grounded in Christ’s completely, that’s what makes it all of grace.

His substitution runs deeper than the forensic model allows for; it goes all the way down through the heart that is ‘desparately sick’ and provides a ‘heart of flesh’ (His heart). There is only one humanity that Christ could substitute for; that’s why when we speak of election we must ground it in Christ’s humanity for us (it is universal). How the reprobate fit in, Mike (or anybody), is not fully comprehensible (if you need to understand this in toto, i.e. in causal/forensic ways, then I think this might continue to be a ‘stumbling block’); we can say that reprobate are fully represented in Christ’s humanity, and why they fail to respond makes no human sense.

More to come . . .

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