This is question number six. What is Amyraldian theology?
Amyraldianism is sometimes referred to as three or four-point Calvinism. Dr. Bowman writes: In France, the controversy continued largely around Moise Amyraut (Moses Amyraldus) who taught at the Academy of Saumur and John Cameron who also taught for a short time at the same school. Both men did not believe in limited atonement. Amyraut became the theological father of four-point Calvinism . . . Such men as Charles C. Ryrie and John Walvoord could be classified as four-point Calvinists.[1] All five-point Calvinists inevitably foster to some degree a limitation upon kosmos references pertaining to the soteriological import. This limitation is usually shown by pointing out references (such as Luke 2:1; Jn. 1:10; 12:29; Acts 11:28; 19:27; 24:5; Rom. 1:8; Col. 1:6; Rev. 13:3, etc.) that cannot mean everyone within the world. Such limited redemptionists as Symington, Pink, Berkhof, and Shedd may be consulted. It must be conceded that such references as above, and others, could have such a limitation placed upon them.[2]
These passages do not state that Christ only died for believers. Because Christ died for the whole, He also died for a specific part. But to say that Christ only died for believers contradicts the universal passages. Isaiah 53:5 says that Christ died for Israel: “He was wounded for our transgression.” Does this mean that only Jews can be saved? Isaiah 53:6 says Israel was sinful: “All we like sheep have gone astray.” Is total depravity limited to Jews? Matthew 1:21 says that “Christ shall save his people from their sins.” Would limited redemptionists say that Gentiles can not be saved because of this verse? In Gal. 2:20, Paul limited the death of Christ to himself: “The Son of God, who loved me and gave himself for me.” Does this mean that Christ only died for Paul and none other because of the limitations of Gal. 2:20?[3]
[1] Hoyle Bowman, A Case for Unlimited Atonement, pages 2 and 5.