[John Calvin's] treatment of the person and work of Christ, of the Holy Spirit in the life of the believer, of prayer and liturgy, of the sacraments, and of the way in which we have an in-built sense of the divine that we suppress to our great sorrow - these are all immense contributions to Christian thought. The same could be said of his commentaries, which are still regularly consulted by biblical critics today.
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.
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.
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.
Reformed theology belongs to this confessional tradition, and Reformed theologians and churches continue to write confessions even today.
What I am trying to argue here [Save Calvinism] and in other works before this one is that the Reformed tradition as I have characterized it is much broader and richer than many of us today imagine. It is not just about "Five Points," and it was never just about [John ] Calvin's thought.
[John Calvin's] Humanist training makes him an excellent writer. What is more, he is as relevant today as he was 500 years ago.
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