[ 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.

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 definitely shows up in the book [Saving Calvinism]. He appears as one of the interlocutors in the chapter on free will, the other being the Southern Presbyterian theologian John Girardeau.

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?

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.

We are still living with the consequences of that today in popular Reformed thinking from the likes of John Piper, R. C. Sproul, and Tim Keller.

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.