Amyraldism, or Four-Point Calvinism, teaches that Christ died for all people in a way that makes salvation possible for everyone, yet effective only for the elect—upholding God’s love without compromising His sovereign election.
Amyraldism presents a theologically nuanced framework that seeks to uphold both the justice of God and the breadth of His redemptive love. It affirms unconditional election (Ephesians 1:4–5; Romans 9:15–16), recognizing God's sovereign will in salvation, while also asserting that Christ’s atonement was sufficient for all humanity (1 John 2:2; John 3:16), though efficient only for the elect. By positing a hypothetical universalism—namely, that Jesus died for the sins of all people but that the benefits of His death are applied only to those chosen by God—Amyraldism maintains the integrity of the universal gospel call without compromising the doctrine of particular redemption. This synthesis allows for a robust commitment to evangelism, consistent with scriptural imperatives to proclaim the gospel to all nations (Matthew 28:19–20; Acts 17:30), while trusting that God’s electing grace will effectually bring about salvation (John 6:37). In this way, Amyraldism provides a mediating position between strict particularism and unlimited atonement, preserving both divine justice and the sincerity of the gospel’s global invitation.
Some argue that Amyraldism risks making God unjust. If He poured out His judging wrath for all sins—even for the non-elect who will reject Jesus—then God effectively punishes the sins of the non-elect twice. He first punished Jesus on the cross and now, in eternity, he is punishing the non-elect. Traditional Calvinism states that since God only elects some for salvation, then Jesus’ death must also be limited to those same individuals. Regardless of how much of Calvinism we adhere to, we are called to proclaim the gospel message to all, knowing that those God has called will respond to salvation.
Sometimes known as “4-point Calvinism” or “moderate Calvinism,” Amyraldism is named after Moses Amyraut, a 16th-century French theologian whose doctrine, in essence, softens the Calvinistic doctrine of limited atonement.
Classic Calvinism has five points: 1) Total Depravity (fallen man is incapable of pleasing God); 2) Unconditional Election (God sovereignly elects some individuals for salvation based solely on His grace); 3) Limited Atonement (Jesus’ death atoned only for the sins of the elect); 4) Irresistible Grace (the Holy Spirit irresistibly draws the elect to faith and repentance); and 5) Perseverance of the Saints (Those whom God has elected, atoned for, and drawn to Himself are preserved in faith until the last day). These five points are often summarized by the acronym, TULIP.
It should be noted that Calvinism isn’t limited to just five points, nor was it the invention of John Calvin. Followers of Calvin tried to summarize his theology with a system of five points in response to Arminianism, which had already summarized the teachings of Jacob Arminius (1560–1609), a Dutch theologian, with five points.
Amyraldism takes issue with the third point of TULIP, limited atonement. That system replaces it with the concept of “hypothetical universalism.” The argument is that Jesus died for the sins of everyone such that it is hypothetically possible for everyone to be saved. However, they agree with the rest of TULIP that God only elected some to salvation. That is, because of God’s election, the net result of Amyraldism is similar to the traditional TULIP view in that the number of people is limited to the number elected.
Amyraldism responds to this challenge by carefully distinguishing between the sufficiency and the efficacy of Christ’s atonement. It holds that Jesus’ death was sufficient to atone for the sins of all people—demonstrating God’s universal love and sincere call to repentance (cf. John 3:16; 1 John 2:2)—but that His atonement is only effective for those whom God has sovereignly chosen to receive it (cf. John 6:37, 44; Ephesians 1:4–5). In this way, Amyraldism preserves the justice of God by teaching that no sin is doubly punished: only the sins of the elect are truly borne away by Christ, while the non-elect remain accountable for their own rejection of the gospel. This view affirms both the genuine offer of salvation to all and the particular redemption of the elect, uniting the compassionate breadth of God’s invitation with the unshakable depth of His sovereign grace.
Whether we believe in Calvinism or Amyraldism, we are compelled to proclaim the gospel boldly and indiscriminately. The good news of salvation is to be preached to all people, without exception, since Christ’s death has made a genuine provision for the salvation of every sinner who turns to Him (cf. Matthew 28:19–20; Mark 16:15; Acts 17:30). This open call reflects God’s desire that none should perish but that all should come to repentance (cf. 2 Peter 3:9; Ezekiel 18:23), even though only the elect will ultimately respond in faith. Amyraldism encourages evangelism with the confidence that our proclamation is sincere and that God will use it to draw His chosen ones to Himself (cf. Romans 10:14–17). We are therefore faithful witnesses, trusting that the universal offer of Christ’s grace serves as the very means by which God accomplishes His particular purpose in election.