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).

[Calvinistic tradition] has fashioned and shaped my thinking since I was a teenager.

For instance, there are many mainstream Reformed theologians that deny the doctrine of "limited" atonement (the "L" in TULIP, the acrostic for the Five Points of Calvinism). These are not thinkers on the margins or troublemakers. They are leaders at the center of Reformed thinking like Bishop John Davenant.

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

[I'm often called a Deviant Calvinist] but that only goes to underline the point I'm trying to make about the need to broaden our account of the tradition!

I don't really have a lot of interns, although I do now use Research Assistants to help me compile indexes when that is necessary.

In the twentieth century the Reformed tradition was developed in several ways including additional confessions (Barmen, the Belhar Confession, the 1967 Confession of the PC(USA), and so on). It was also significantly augmented by the work of important thinkers like Karl Barth, T. F. Torrance, Jürgen Moltmann, Emil Brunner, Kathryn Tanner, and so on.