Amyraldianism is the system of Reformed theology propounded by the French theologian Moise Amyraut and associates at the Saumur Academy in the seventeenth century. Its distinctive teachings vis-a-vis other systems (eg, orthodox Calvinism, Arminianism, Lutheranism) focused on the doctrines of grace, predestination, and the intent of the atonement. amyraldianism是制度改革的神学所提出的由法国神学家moise amyraut公司及联营公司在索缪尔学院是在17世纪。 其独特的教诲，相对于其他系统（例如，正统的加尔文，亚米纽斯主义，路德教）侧重于理论宽限期， predestination ，并意图赎罪。
Fundamentally Amyraut took issue with contemporary Calvinists who shaped their system of theology around the decree of predestination.从根本上amyraut了问题，与当代calvinists谁塑造他们的系统神学周围的法令predestination 。 The entire body of divinity in much of seventeenth century Reformed theology was subsumed under the doctrines of sovereign election and reprobation.整个车身的神在很多十七世纪改革神学是归入理论的主权选举和reprobation 。 Amyraut insisted that the chief doctrine of Christian theology is not predestination but the faith which justifies. amyraut坚持认为，行政学说的基督教神学，是不是predestination ，但信仰的理由。 Commitment to justification by faith as the overarching theme denoted a theology as truly reformational.承诺的理由，由信念作为首要主题所指的神学作为真正的改造。 Moreover, Amyraut rightly argued that Calvin discussed predestination not under the doctrine of God but following the mediation of salvation blessings by the Holy Spirit.此外， amyraut正确地争辩说，卡尔文讨论predestination没有根据的教义上帝，但下列调解救恩的祝福由圣灵。 For Amyraut predestination is an inscrutable mystery, which offers an explanation of the fact that some accept Christ whereas others reject him.为amyraut predestination inscrutable是一个谜，提供了一个解释的事实是，一些接受基督而另一些拒绝他。
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Amyraut's covenant theology, particularly his division of the covenant of grace into a universal conditional covenant and particularly undiconditional covenant, provided the basis for the unique feature of Amyraldianism, namely, the doctrine of hypothetical universal predestination. amyraut的盟约神学，尤其是他的分工，该公约的宽限期，成为一个普遍有条件的公约，特别是undiconditional公约，提供了基础的特点amyraldianism ，即学说假设性的普遍predestination 。 According to Amyraut there exists a twofold will of God in predestination, a universal and conditional will, and a particular and unconditional will.据amyraut存在着一种双重的意志，上帝在predestination ，一个普遍的和有条件的意志，特别和无条件地将。 Concerning the first, Amyraut taught that God wills the salvation of all people on the condition that they believe.关于第一， amyraut告诉我们，上帝的意志拯救所有的人，条件是他们相信。 This universal, conditional will of God is revealed dimly in nature but clearly in the gospel of Christ.这种普遍的，有条件的将神的是显示dimly性质，但很明显，在福音的基督。 Implicit in this first will is the claim that if a person does not believe, God has not, in fact, willed his or her salvation.隐在这方面首先将是声称，如果一个人不相信，上帝并没有，事实上，意志他或她的救赎。 Without the accomplishment of the condition (ie, faith) the salvation procured by Christ is of no avail.没有完成的条件（即，信仰）的救赎采购的基督是无济于事的。 Amyraut based his doctrine of hypothetical universal predestination on such biblical texts as Ezek. amyraut基于他的学说的假设性的普遍predestination就如圣经文本作为ezek 。 18:23; John 3:16; and 2 Pet. 18时23分;约翰3点16分;和2宠物。 3:9. 3时09分。
Amyraut contended that although man possesses the natural faculties (ie, intellect and will) by which to respond to God's universal offer of grace, he in fact suffers from moral inability due to the corrupting effects of sin upon the mind. amyraut认为，虽然男子拥有天然学院（即，智慧和会） ，其中，以回应上帝的普遍提供的宽限期，他其实是患有道德无法因应腐蚀的影响，单仲偕后主意。 Thus unless renewed by the Holy Spirit the sinner is unable to come to faith.因此，除非重新由圣灵的罪人，是不能来的信仰。 Precisely at this point God's particular, unconditional will, which is hidden in the councils of the Godhead, comes to bear.正是在这一点上上帝的特别的，无条件的将，这是隐藏在议会的神的源头，来承担。 Since no sinner is capable of coming to Christ on his own, God in grace wills to create faith and to save some while in justice he wills to reprobate others.由于没有罪人，是有能力来基督对他自己，在上帝的恩典遗嘱创造的信仰和节省一些，而在司法，他的遗嘱，以reprobate等。 Amyraut underscored the fact that God's particular, unconditional will to save is hidden and inscrutable. amyraut强调，事实上，上帝的，特别是无条件地将保存是隐藏和inscrutable 。 Finite man cannot know it.有限的人不能知道这一点。 Hence the creature must not engage in vain speculation about God's secret purposes of election and reprobation.因此，动物不得从事投机活动，妄图对上帝的秘密的目的，选举和reprobation 。 In practice the Christian preacher must not ask the question whether a given individual is elect or reprobate.在实践中的基督教传道者不得提出质询，是否给予个别是选举或reprobate 。
Rather he must preach Christ as the Savior of the world and call for faith in his sufficient work.而他必须言行一致，以基督为救世主的世界，并呼吁信仰在他足够的工作。 Only the universal, conditional will of God is the legitimate object of religious contemplation.只有普遍的，有条件的将神的是合法的目的，宗教沉思。 Amyraldianism thus involves a purely ideal universalism together with a real particularism. amyraldianism因此，涉及一个纯粹的理想的普遍性连同一个真正的特殊。
The issue of the intent or extent of Christ's atonement is implicit in the foregoing discussion.问题的意图或程度的基督的赎罪是隐含在前述的讨论。 Amyraldianism postulated a universalist design in the atonement and a particular application of its benefits. amyraldianism假设一普遍性的设计，在赎罪和某一特定的应用它的好处。 The salvation wrought by Christ was destined for all persons equally.救世军所造成的基督的目的地为所有的人同样。 Christ legitimately died for all.基督的合法死亡，为所有。 Nevertheless only the elect actually come into the enjoyment of salvation blessings.不过，只有选出其实生效，享受救恩祝福。 Amyraldianism thus upheld the formula: "Jesus Christ died for all men sufficiently, but only for the elect efficiently." amyraldianism因此坚持公式： “耶稣基督的死亡，所有官兵充分，但只适用于选举有效” 。
Amyraut believed that his teachings on the twofold will of God and twofold intent of the atonement were derived from Calvin himself. amyraut表示相信，他的教诲，对双重将上帝的双重意图赎罪来自卡尔文自己。 He viewed his theology as a corrective to much of seventeenth century Calvinism, which denied the universal, conditional will of God in its preoccupation with the unconditional decree.他认为他的神学作为纠正大部分十七世纪加尔文，否认普遍的，有条件的将神在其专注与无条件的法令。 And he disputed with Arminianism, which failed to see that a person's salvation was effectively grounded in the absolute purpose of God conceived on the basis of his own sovereign pleasure.和他的争议与亚米纽斯主义，这是没有看到一个人的救赎是有效地根植于绝对的目的，上帝的构思，在此基础上他自己的主权感到高兴。 And finally Amyraldianism provided a rapprochement with Lutheranism and its interest in justification by faith and the universality of Christ's atoning work.最后amyraldianism提供了一个和解与路德教和它有兴趣的理由，由信仰和普遍性的基督的atoning工作。 Some later Reformed theologians such as Charles Hodge, WGT Shedd, and BB Warfield insisted that Amyraldianism was an inconsistent synthesis of Arminianism and Calvinism.一些后来的改革神学家，如查尔斯Hodge的， wgt谢德，和BB沃菲尔德坚持认为， amyraldianism是不一致的合成亚米纽斯主义和加尔文。 Others, however, such as H Heppe, R Baxter, S Hopkins, AH Strong, and LS Chafer maintained that it represents a return to the true spirit of Holy Scripture.不过，其他如的H黑珀，俄巴克斯特，硫霍普金斯，啊强，和LS金龟子坚持认为，它代表了返回的真正精神圣经。
BA
Demarest广管局德马雷斯特
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
BG Armstrong,
Calvinism and the Amyraut Heresy; RB Kuyper, For Whom Did Christ Die?; BB
Warfield, The Plan of Salvation; Encylopedia of Christianity,
I.富康花园阿姆斯特朗，加尔文和amyraut异端;铷kuyper ，为谁而做基督的死呢？ ; BB心跳沃菲尔德，救恩计划;
encylopedia基督教，一
(We received the following two texts from Dr. Alan C. Clifford, an author who has published works on Amyraldianism. These two texts are letters in response to inquiries on Amyraldianism, which we feel are enlightening.) （我们收到了以下两个文本从博士梁家杰长高伟绅律师行，谁作者已出版工程， amyraldianism 。这两个文本是信在回应查询时就amyraldianism ，我们觉得是有启发） 。
As for the Huguenot refugees who settled in this country [England], those who agreed with Amyraut simply reinforced the original sixteenth-century 'Anglican Calvinism' of the Prayer Book and the Thirty-nine Articles (see Arts. 2, 15 and 31).对于胡格诺难民谁解决了在这个国家[英格兰] ，这些谁同意amyraut只是强化了原有的16世纪'圣公会加尔文'的祈祷书和39的文章（见艺术。 2日， 15日和31日） 。 Notwithstanding clear teaching on predestination (see Art. 17), the doctrine of limited atonement is as alien to Reformation Anglicanism as it is to the teaching of Amyraut and Calvin.尽管有明确的教学对predestination （见第17条） ，学说有限的赎罪是作为外国人，以改革的圣公宗，因为它是教学amyraut和Calvin 。 In the seventeenth century, scholastic influences in Reformed theology affected this country as well as France.在十七世纪，在学术上的影响，在改革神学影响这个国家，以及法国。 Thus the 'over-orthodox' distorted Calvinism of Dr John Owen and many (but not all) of the Westminster divines was rejected by Richard Baxter and others.因此，过度的正统'歪曲加尔文博士约翰欧文和许多（但不是全部）的西敏寺divines被否决理查德巴克斯特等。 In the eighteenth and nineteenth centuries, the balanced biblicism of Calvin, the other Reformers, Amyraut and Baxter was maintained by the Nonconformists Matthew Henry, Isaac Watts and Philip Doddridge, and the Anglicans John Newton, Charles Simeon and Bishop Ryle.在十八世纪和十九世纪，均衡biblicism的卡尔文，其他改革者， amyraut和巴克斯特是由nonconformists马修亨利，艾萨克瓦特和弘doddridge ，和英国圣公会约翰牛顿，查尔斯西蒙和主教ryle 。 While I regret Ryle's espousal of episcopacy, his authentic Calvinism is unquestionably on target!我表示遗憾，但ryle的拥护episcopacy ，他的真实加尔文无疑是对目标！ According to this view of the New Testament, while ultimately only the elect effectually partake of salvation, the universally designed and sufficient atonement of Christ makes the gospel available to the whole world.根据这一观点的新约圣经，而最终只选出有效地参与救恩的，普遍的设计和足够的赎罪基督的福音，使提供给整个世界。 This is true Christianity and true Calvinism!这才是真正的基督教和真正的加尔文！
AC Clifford高伟绅律师行交流
Archbishop Thomas Cranmer stated that Christ 'by His own oblation...satisfied His Father for all men's sins and reconciled mankind unto His grace and favour...'大主教托马斯克兰默指出，基督' ，由他自己的oblation ...满意他的父亲对所有男性的捷联惯导系统和调和人类所不欲，他的恩典和赞成... ' Bishop John Hooper affirmed that Christ died 'for the love of us poor and miserable sinners, whose place he occupied upon the cross, as a pledge, or one that represented the person of all the sinners that ever were, be now, or shall be unto the world's end.'主教约翰hooper肯定基督死亡'的爱我们穷人和悲惨的罪人，他们的地方，他被占领后，两岸关系，作为一个承诺，或一个人代表所有的罪人，都被，现在，还是应祂对世界的结束。 Bishop Nicholas Ridley declared that the sacrifice of Christ 'was, is, and shall be forever the propitiation for the sins of the whole world.'主教尼古拉斯瑞德利宣布牺牲基督'是，现在是，并应永远是propitiation为捷联惯导系统的整个世界。 Bishop Hugh Latimer preached that 'Christ shed as much blood for Judas, as he did for Peter: Peter believed it, and therefore he was saved; Judas would not believe, and therefore he was condemned.'主教休拉蒂默鼓吹'基督棚多的血液，被犹大出卖了，像他那样为彼得：彼得相信它，因此他被保存;犹大不会相信，因此他被谴责。 Even Bradford admitted that 'Christ's death is sufficient for all, but effectual for the elect only.'甚至布拉德福德承认'基督的死是足以让所有，但有效的为选出只。 The Elizabethan Anglicans were no different in their understanding.该伊丽莎白圣公会并无分别在他们的理解。 Bishop John Jewel wrote that, on the cross, Christ declared "It is finished" to signify 'that the price and ransom was now full paid for the sin of all mankind.'约翰主教的宝石中写道，在十字架上，基督宣布： “这是完成” ，以象征'的价格和赎金，现在全部支付为单仲偕全体人类。 Elsewhere, he made clear that 'The death of Christ is available for the redemption of all the world...'在其他地方，他明确指出， '死亡的基督是供赎回世界上所有... ' Richard Hooker stated an identical view when he said that Christ's 'precious and propitiatory sacrifice' was 'offered for the sins of all the world...'理查德胡克尔指出，一个相同的看法时，他说，基督的宝贵和propitiatory牺牲'是'所提供的捷联惯导系统，为世界上所有... ' (Parker Society details witheld to save space). （帕克社会的细节witheld ，以节省空间） 。
As for Amyraut's supposed semi-Pelagian denial of the Canons of Dordt, Dr Ella is simply misinformed.至于amyraut的假定半pelagian拒绝该炮的dordt ，博士艾拉只不过是错误的。 The French Reformed professor specifically affirmed the teaching of Dordt at the National Synod of Alençon (1637), his orthodoxy being confirmed in his 'Defensio doctrinae J. Calvini' (1641).法国的改革，教授特别肯定了教学dordt在国家主教alençon （ 1637 ） ，他的正统被证实在他的' defensio doctrinae j.卡尔维尼' （ 1641 ） 。 As for the canons themselves, they are more moderate than many realise.对于自己的大炮，他们是较为温和的比许多人意识到。 Indeed, the word 'limited' nowhere appears, thus making the mnemonic TULIP rather doubtful!事实上，这个字有限，路出现，从而使助记符郁金香，而不是怀疑！ They state that 'death of the Son of God is...abundantly sufficient to expiate the sins of the whole world...many perish in unbelief [not] because of any defect or insufficiency in the sacrifice of Christ...but through their own fault...the saving efficacy of the most precious death of [God's] Son...extend[s] to all the elect' (Second Canon, Arts. 3, 6, 8).他们指出，死亡的上帝的儿子是...非常足够expiate的罪孽整个世界...许多亡在unbelief [不] ，因为任何的缺陷或不足，在牺牲了基督的… …但通过他们自己的过失...节能效果的最可宝贵的死亡[上帝的]的儿子...延长[ S ]的所有选出' （第二佳能，艺术。 3 ， 6 ， 8 ） 。
The Revd Edward Malcolm virtually concedes that Articles XV and XXXI are universalist when he admits that the compilers 'are merely quoting Scripture'.该revd何承天马尔科姆几乎承认，第十五条和三十一是普遍性时，他承认该编译器' ，只不过是引用圣经' 。 He then charges with having a 'preconception' those who take them in their natural sense!然后，他的收费与有一个'先入为主'那些谁带他们在其自然的意识！ If he thinks this is an Arminian view, the Anglican Clement Barksdale objected in 1653 that 'You are mistaken when you think the doctrine of Universal Redemption Arminianism.如果他认为这是一个arminian认为，圣公会的克莱门特巴克斯代尔反对在1653年说， '你是错误的，当你认为学说普遍赎回亚米纽斯主义。 It was the doctrine of the Church of England before Arminius was born.这是学说的教堂前的英格兰亚米纽斯诞生了。 We learn it out of the old Church Catechism: 'I believe in Jesus Christ, who hath redeemed me and all mankind.'我们了解它的旧教会的问答： '我相信，在耶稣基督，谁祂所赎回我和所有人类。 And the Church hath learned it out of the plain scripture, where Christ is the Lamb of God that taketh away the sins of the world.'和教会祂所据悉，它的平原经文，基督是上帝的羔羊说， taketh远离罪恶的世界。 Richard Baxter surely hit the nail on the head when he wrote, 'When God saith so expressly that Christ died for all [2 Cor.理查德巴克斯特肯定一针见血地头部时，他写道： '当上帝saith ，所以明确表示，基督的死亡，所有[ 2肺心病。 5:14-15], and tasted death for every man [Heb. 5:14-15 ] ，并尝到了死亡的每一个男人[ heb 。 2:9], and is the ransom for all [1 Tim. 2时09分] ，是为所有赎金[ 1添。 2:6], and the propitiation for the sins of the whole world [1 Jn. 2时06分] ，以及propitiation为捷联惯导系统的整个世界[ 1若望。 2:2], it beseems every Christian rather to explain in what sense Christ died for all, than flatly to deny it.' 2时02分] ，它beseems每一个基督徒，而不是解释在何种意义上基督为所有死亡，比断然否认。 As for Mr Malcolm's citation of Calvin's seeming support for limited atonement, his partial quotation of this isolated statement ignores the fact that the reformer is discussing the implications of the Lutheran theory of consubstantiation rather than the extent of the atonement.至于议员马尔科姆的引文卡尔文的似乎是支持有限的赎罪，他的部分引述这个孤立的声明中忽略了一个事实，即改革者是讨论的影响，路德的理论consubstantiation ，而非程度赎罪。 Numerous other statements are consistently universalist (see my 'Calvinus').许多其他报表是一贯的普遍性（见我的' calvinus ' ） 。
Before the Revd Peter Howe gets too excited by Carl Trueman's 'The Claims of Truth', he should know that the author - apart from resorting to the kind of triviality mentioned - misunderstands and misrepresents my case against Dr John Owen's scholastic high Calvinism (as my forthcoming reply will make clear).前revd彼得豪得到过于兴奋，由卡尔trueman的'索赔的真理' ，他应该知道的作者-除了诉诸该种t riviality提到-的误解和歪曲我的情况对医生约翰欧文的学业高加尔文（正如我即将举行的答复将作出明确的） 。 Dr Trueman actually admits that Owen did not rely on the sola scriptura principle in his theological polemics, a point which rightly disturbed Ewan Wilson (see his EC review, June 4, 1999).博士trueman其实也承认，欧文不依赖于唯独圣经的原则，在他的神学论战，这一点是正确的不安ewan卫奕信（见他的教统会检讨， 1999年6月4日） 。 Since he disclaims any attempt to decide whether Owen is right or wrong, the title of Dr Trueman's book is a misnomer.由于他声明的任何企图，以决定是否欧文是正确的或错误的，标题博士trueman的书是用词不当。 It should be 'The Claims of Scholasticism.'应该'的主张士林。 Owen's Aristotelian rationalism also ruins the exegesis of John 3:16.欧文的亚里士多德的理性也废墟的注释约翰3点16分。 He tampers with the text in a manner Calvin would anathematise.他篡改与文本的方式卡尔文将anathematise 。 As for CH Spurgeon's sermon 'Particular Redemption', the same doubtful exegesis emerges.至于你布真的讲道' ，尤其是赎回' ，同样的疑问注释出现。 On the other hand, Bishop Ryle - rightly described by Spurgeon as 'the best man in the Church of England' - handled Scripture with greater integrity.在另一方面，主教ryle -正确形容布真'最好的男子，在英国教会' -处理经文与更大的完整性。 Having little sympathy for Arminianism, Ryle was equally aware of the threat posed by high Calvinism.有一点同情亚米纽斯主义， ryle是同样意识到所构成的威胁的高加尔文。 Commenting on John 1:29, he wrote that 'Christ's death is profitable to none but to the elect who believe on His name...But...I dare not say that no atonement has been made, in any sense, except for the elect...When I read that the wicked who are lost, "deny the Lord that bought them," (2 Pet. 2:1) and that "God was in Christ, reconciling the world unto himself," (2 Cor. 5:19), I dare not confine the intention of redemption to the saints alone.在评论约翰1时29分，他写道： '基督的死是有利可图的首屈一指的，但对谁当选，相信对他的名字… …但… …我不敢说没有赎罪已取得，在任何意义上说，除了该选举… …当我读到这恶人谁是失去了“ ，否认主买了他们， ” （ 2宠物。 2:1 ）和“上帝在基督里，调和世界祂自己， ” （ 2肺心病。 5时19分） ，我不敢只限于意图赎回，以圣人单。 Christ is for every man.'基督是为每一个男人。 Commenting on John 3:16 and appealing to Bishop Davenant, Calvin and others, he concludes: 'Those who confine God's love exclusively to the elect appear to me to take a narrow and contracted view of God's character and attributes....I have long come to the conclusion that men may be more systematic in their statements than the Bible, and may be led into grave error by idolatrous veneration of a system' (Expository Thoughts on John's Gospel, Vol. 1).在评论约翰3点16分，并呼吁主教戴夫南特，卡尔文和其他人，他的结论是： '谁限于那些上帝的爱专门为选举似乎我采取一个狭窄的和合同的看法上帝的性质和属性....我只要得出的结论是，男子可能会更系统的在其声明中比圣经，并可能导致严重的错误，由idolatrous的崇拜系统』 （阐述的思考约翰的福音，第1卷） 。 In short, all that Christ is and did was for all mankind conditionally though for the elect effectually.在短期内，所有基督，并为全人类的有条件虽然为选举有效。 Mr Howe will be pleased to know that this truly biblical Calvinism motivates Norwich Reformed Church to reach out to the people of the city every Saturday through its all-weather, all-season, city-centre evangelistic bookstall.豪先生会很高兴知道，这个真正的圣经加尔文激励诺里奇改革教会接触到人民群众的城市每星期六通过其所有的全天候，全季节，城市中心的福音bookstall 。
AC Clifford高伟绅律师行交流
Bibliography
参考书目
AC Clifford,
Atonement and Justification: English Evangelical Theology 1640-1790 - An
Evaluation (Clarendon Press: Oxford, 1990); AC Clifford, Calvinus: Authentic
Calvinism, A Clarification (Charenton Reformed Publishing, 1996); AC Clifford,
Sons of Calvin: Three Huguenot Pastors (Charenton Reformed Publishing,
1999)高伟绅律师行交流，赎罪和理由：英语福音事工促进会，神学， 1640年至1790年-一评价（克拉伦登新闻：牛津大学， 1 990年）
;交流高伟绅律师行， c alvinus：真实的加尔文，澄清（ c harenton改革，出版， 1 996年） ;交流高伟绅律师行，儿子卡尔文：三胡格诺牧师（
charenton改革，出版， 1999年）
See
also:也请看：
Writings
of John Calvin Which Support Amyraldianism 著作约翰卡尔文支持amyraldianism
This subject presentation in the original English language这个课题介绍，在原有的英语语言
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