[Jonathan Edwards] he has to be engaged with on this issue if you're writing about Calvinism as I am in this book.

For instance, there are many mainstream Reformed theologians that deny the doctrine of "limited" atonement (the "L" in TULIP, the acrostic for the Five Points of Calvinism). These are not thinkers on the margins or troublemakers. They are leaders at the center of Reformed thinking like Bishop John Davenant.

[John Calvin] writes clearly, directly, without artifice, and gets straight to the practical heart of the matter.

The book [Saving Calvinism] itself is not recommending that we move the borders, so to speak. It is recommending that we look at what lies within the confessional bounds of Reformed thought.

[John] Calvin is revered as a thinker of immense importance in Reformed thought, Jonathan Edwards could say in his preface to his treatise on Freedom of the Will that he had derived none of his views from the work of Calvin, though he was willing to be called a "Calvinist" for the sake of convention.

For those who have only ever read about [John] Calvin, reading the man himself is an invigorating experience.

[John Calvin's] treatment of the person and work of Christ, of the Holy Spirit in the life of the believer, of prayer and liturgy, of the sacraments, and of the way in which we have an in-built sense of the divine that we suppress to our great sorrow - these are all immense contributions to Christian thought. The same could be said of his commentaries, which are still regularly consulted by biblical critics today.