I think everyone who has an interest in Reformed theology, or just in Christian theology more generally, should read John Calvin Institutes.

To my mind [ Jonathan Edwards] is an interesting figure because he is both a canonical Reformed thinker, and yet also someone that pushed the envelope in a number of key areas of theology.

In many ways the book [Saving Calvinism] is trying to argue for a more popular audience things I've said in some more scholarly works, namely, that the Reformed tradition is broader and more variegated than is often reported today, and that we need to recapture something of this in order that we don't end up unnecessarily narrow in our doctrine and in order to keep some perspective.

There is the view I call penal non-substitution, or the penal example view. (It is also called the Governmental View in textbooks of theology.) This is often associated with Arminian theology stemming from the great Dutch jurist Hugo Grotius. However, the view was taken up by [Jonathan] Edwards's disciples in New England, who developed a Calvinistic strand of the doctrine.

Christ's work is a kind of deterrent to us, and a way of upholding the justice of God's divine government of the world.

[John] Calvin is often identified with his account of predestination. Yet that appears in the third book of his Institutes, not the first.

There are constraints on what counts as "Reformed." It's more than a name or a label. It's about belonging to a particular theological stream or tradition, which is shaped in important respects by particular thinkers and their work, particular arguments and ideas, a particular community (especially, particular church communities, denominations, and so on), particular liturgies or ways of worshipping and living out the Christian life, and particular confessions that inform the practices of these communities.