[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.

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.

[ Jonathan] Edwards is the person who really made theological determinism a serious option for Reformed thinkers, and the influence his views had in nineteenth century Reformed thought, in the USA and the UK in particular, is enormous.

Reformed theology belongs to this confessional tradition, and Reformed theologians and churches continue to write confessions even today.

The Reformed tradition at the beginning of the twenty-first century is different as a consequence of this - and different in nontrivial ways. Some may scoff at this, saying that such "developments" don't represent Reformed thought. But by what standard? Perhaps by the Westminster Confession. But this is only one Reformed confession, and it was only ever a subordinate standard.

Sometimes we can lose the wood for the trees. Some specific issues dealt with in the book [Saving Calvinism]: the scope of election (who is saved?); the nature of the atonement (do we have to hold to penal substitution if we're Reformed?); the scope of the atonement (for whom did Christ die?); whether we have to hold to some sort of theological determinism (God ordains all that comes to pass).

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