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.

I recommend Doug Sweeney's recent book [Jonathan] Edwards the Exegete (Oxford University Press, 2015), which is a terrific treatment of the way in which Edwards was steeped in the Bible, so that it shaped the whole of his thinking.

[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.

[John Calvin] writes clearly, directly, without artifice, and gets straight to the practical heart of the matter.

I think everyone who has an interest in Reformed theology, or just in Christian theology more generally, should read John Calvin Institutes.

The expansion I have in mind isn't the same as distortion. Of course, there are those who say their views represent Reformed thought, but what they end up with is a caricature of what Reformed thinking is really about. I hope I am not one of those people, but readers [of the Saving Calvinism] will have to make up their own minds on that score!

[ 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.