Axel Kazadi is a PhD student in theology at Wycliffe College, University of Toronto. He specializes in the theology of John Calvin.
In Canada, one of the foundational provisions made under the Charter of Rights and Freedoms is the fundamental freedom of conscience and religion. An integral component of Canada’s national makeup is the commitment to tolerance and diversity.
Zach Reimer will be starting his PhD in Philosophy at the University of Oklahoma in the Fall of 2019. Zach is also a contributing author at Kazingram Dialogue. You can read his latest article "A Silent Saviour".
In the introduction to this course, I pointed out that ever since the emergence of the pro-Nicene consensus on the doctrine of God enshrined in the Niceno-Constantinapolitan Creed of 381 AD, all branches of the Church in the East and West and both Roman Catholic and Protestant have confessed that God is simple, immutable and perfect, as well as loving, gracious and merciful.
I am often asked why I defend the doctrine of universalism, the idea that all people will eventually be saved. As a philosophy student, I do not count myself as qualified to, engage with universalism as a strategy of biblical study or as the correct interpretation of the historic thought of certain theologians. Rather, this article will be successful in so far as I have provided you with reasons to believe that several problems in philosophy can be weakened – or even solved – by postulating universal salvation.
All doctrines and all biblical interpretations are traditions. The doctrine of the penal substitutionary atonement as the interpretation of Romans is a traditional interpretation. So tradition is not something imported from the outside without roots in the Bible or not subject to reform by biblical revelation. Tradition is not a rival to the Bible or an alternative to it.