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.

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.

The best Reformed theology isn't just about careful arguments for theologically sophisticated conclusions. It is about how to live the Christian life.

To my mind [ Jonathan Edwards] is an interesting figure because he is both a canonical Reformed thinker, and yet also someone that pushed the envelope in a number of key areas of theology.

[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.

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.

Here is the interesting twist:[McLeod] Campbell came to his views through reading Jonathan Edwards who suggested at one point in his ruminations on the atonement that Christ could have offered up a perfect act of penitence instead of punishment, and that this would have been an acceptable offering suitable to remit our sinfulness.