For instance, the notion of non-penal substitution. This idea, found in the work of the nineteenth century Scottish Reformed theologian John McLeod Campbell and based upon his reading of the letter to the Hebrews in particular, is that Christ offers up his life and death as a penitential act on our behalf, rather than as a punishment in our stead.

The confessions don't speak with one voice. They are more like a cluster of closely-related but distinct voices - a kind of choir, if you like.

That is the great contribution of Reformed thinking to the Christian church: theology for a life well-lived.

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.

I'm sometimes asked about my productivity, which I find a bit embarrassing to be honest. I don't really have a particularly interesting answer to this question.

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

Reading [John] Calvin is a breath of fresh air.