In many ways the book [Saving Calvinism] is trying to argue for a more popular audience things I've said in some more scholarly works, namely, that the Reformed tradition is broader and more variegated than is often reported today, and that we need to recapture something of this in order that we don't end up unnecessarily narrow in our doctrine and in order to keep some perspective.

The book [Saving Calvinism] itself is not recommending that we move the borders, so to speak. It is recommending that we look at what lies within the confessional bounds of Reformed thought.

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.

[John] Calvin is often identified with his account of predestination. Yet that appears in the third book of his Institutes, not the first.

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.

The atonement chapter [from the book Saving Calvinism] shows how there are real riches in Reformed theology that most Christians today have no idea about.

In many ways the book [Saving Calvinism] is trying to argue for a more popular audience things I've said in some more scholarly works, namely, that the Reformed tradition is broader and more variegated than is often reported today, and that we need to recapture something of this in order that we don't end up unnecessarily narrow in our doctrine and in order to keep some perspective.