In the chapter on the nature of the atonement [in the book saving Calvinism] I argue that it is a mistake to think that penal substitution is the only option on the doctrine of atonement.

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.

No confession is inerrant; Reformed Christians are supposed to be those who seek to be constantly reformed according to the Word of God - and that includes our confessions as well.

There is no such thing as a stationary tradition. Traditions are always developing, living things.

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.

[John] Calvin's Institutes is often called a summary of Christian piety. You can't say that about many modern works of theology. You can say it of Calvin.

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.