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

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.

The book [Saving Calvinism] argues in each case that the Reformed tradition is broader and deeper than we might think at first glance - not that there are people on the margins of the tradition saying crazy things we should pay attention to, but rather that there are resources within the "mainstream" so to speak, which give us reason to think that the tradition is nowhere near as doctrinally narrow as the so-called "Five Points of Calvinism" might lead one to believe.

[ Jonathan] Edwards is one of my heroes. I've learned much from him over the years.

Jonathan Edwards developed a Calvinistic strand of the doctrine.

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

How many people in the pews know that [ Jonathan Edwards] is both a founder of evangelicalism and, say, an idealist who denied that the material world exists?