The Reformed tradition at the beginning of the twenty-first century is different as a consequence of this - and different in nontrivial ways. Some may scoff at this, saying that such "developments" don't represent Reformed thought. But by what standard? Perhaps by the Westminster Confession. But this is only one Reformed confession, and it was only ever a subordinate standard.
Oliver D. Crisp[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.
Oliver D. CrispWe 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.
Oliver D. CrispThere 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.
Oliver D. CrispWhat 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.
Oliver D. Crisp