[ 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.

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

To my mind [ Jonathan Edwards] is an interesting figure because he is both a canonical Reformed thinker, and yet also someone that pushed the envelope in a number of key areas of theology.

In the twentieth century the Reformed tradition was developed in several ways including additional confessions (Barmen, the Belhar Confession, the 1967 Confession of the PC(USA), and so on). It was also significantly augmented by the work of important thinkers like Karl Barth, T. F. Torrance, Jürgen Moltmann, Emil Brunner, Kathryn Tanner, and so on.

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.

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.

[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.