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.

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.

One of the things we in the Reformed tradition are very good at is writing doctrinal theology!

[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.

There are constraints on what counts as "Reformed." It's more than a name or a label. It's about belonging to a particular theological stream or tradition, which is shaped in important respects by particular thinkers and their work, particular arguments and ideas, a particular community (especially, particular church communities, denominations, and so on), particular liturgies or ways of worshipping and living out the Christian life, and particular confessions that inform the practices of these communities.

[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!

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.