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.

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.

[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.

God shows us in Christ what he would have to do if he were to punish us for our sins.

What I am trying to argue here [Save Calvinism] and in other works before this one is that the Reformed tradition as I have characterized it is much broader and richer than many of us today imagine. It is not just about "Five Points," and it was never just about [John ] Calvin's thought.

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

[Calvinistic tradition] has fashioned and shaped my thinking since I was a teenager.