Theology with Ricky Nazworth

 The Neo-Apostolic Reformation (NAR) presents one of the most troubling distortions of evangelical Christianity today. Emerging in the late 20th century, the NAR has gained influence among various charismatic and Pentecostal circles, bringing with it dangerous teachings that undermine the authority of Scripture, distort the nature of Christ’s kingdom, and lead believers into unbiblical practices. As a devout evangelical committed to the authority of God’s Word, I find the teachings of the NAR to be not only erroneous but a direct affront to the purity of the Gospel message and the true mission of the Church. Moreover, its association with Postmillennialism—a belief that Christ will return after the Church has established dominion on earth—further distances this movement from the historic and biblical truth upheld by evangelical believers. This essay will condemn the NAR's practices and beliefs, exposing how they diverge from the true evangelical faith. In doing so, I will also addr

 The book of Acts, written by St. Luke, while not frequently cited in discussions of the Rapture, provides key insights that align with the Post-Tribulation view, particularly the belief that the Rapture occurs after the 6th seal and before the 7th in Revelation. Acts contributes to a cohesive narrative when placed alongside other end-times scriptures like the Olivet Discourse (Matthew 24, Mark 13, and Luke 21), 1 Thessalonians 4, 1 Corinthians 15, and Revelation 6-8. Acts 14:22 reminds us, "Through many tribulations we must enter the kingdom of God." This passage directly supports the understanding that the Church will face significant trials and tribulations before entering God’s kingdom. This aligns with the Post-Tribulation view that believers will endure the tribulation period, particularly up to the opening of the 6th seal in Revelation 6. Here, the Church experiences the trials described in the seals, and the Rapture is seen as occurring right after the 6th seal, befo

 Supersessionism, also known as Replacement Theology, is the theological belief that the Church has replaced Israel as God’s covenant people under the new covenant, which was established through the life, death, and resurrection of Jesus Christ. This view holds that the promises and covenants made to Israel in the Old Testament are now fulfilled in the Church, composed of both Jews and Gentiles who believe in Christ. This belief is rooted in Scripture and has been consistently supported throughout Christian history by early church fathers, Reformers like Martin Luther, and contemporary Evangelical theologians and pastors. The Biblical Basis for Supersessionism The foundation for Supersessionism lies in the New Testament, where numerous passages illustrate the transition from the old covenant, centered on Israel, to the new covenant, centered on the Church. Romans 9-11 is one of the key texts that support Supersessionism. In Romans 9:6-8 , Paul explains that “not all who are descended

 Supersessionism, or Replacement Theology, is the theological belief that the Church has superseded Israel as the people of God under the new covenant, established through the life, death, and resurrection of Jesus Christ. According to this view, the promises and covenants given to Israel in the Old Testament find their ultimate fulfillment in the Church, which is now composed of both Jews and Gentiles who have faith in Christ. This essay will explore the biblical basis for Supersessionism by examining significant passages in the New Testament, including Hebrews 9, Matthew 21, Romans 2, Galatians 3, 2 Corinthians 3, Ephesians 2, 1 Peter, Romans 11, and Hosea. Additionally, we will counter specific arguments presented by Dispensationalists, particularly regarding the interpretation of Romans 11 and Hosea. Hebrews 8: The Superiority of the New Covenant Hebrews 8 focuses on the idea that the old covenant, with its priesthood and sacrifices, was always meant to be temporary. The chapter b

 Eschatology, the study of the end times, has been a subject of significant debate within Christian theology. Among the various interpretations, Preterism offers a distinctive perspective by asserting that many, if not all, of the prophetic events described in the New Testament—especially in the book of Revelation—were fulfilled in the first century, primarily through the destruction of Jerusalem in A.D. 70. Preterism is divided into two main forms: Partial Preterism and Full (or Hyper) Preterism. This essay critiques Preterism, particularly from the standpoint of Historic Premillennialism, highlighting its interpretive challenges, theological implications, and divergence from early Christian eschatological expectations. The Distinction Between Partial and Full Preterism Before critiquing Preterism, it's important to understand the distinction between its two main forms: Partial Preterism: Belief: Most of the prophecies in the New Testament were fulfilled by A.D. 70, particularly

 Eschatological views, particularly Postmillennialism and Historic Premillennialism, have long sparked theological debate regarding the end times and the return of Christ. Postmillennialism, taught by theologians such as Jonathan Edwards and more recently R.C. Sproul, posits an optimistic view of history, where the world gradually improves through the spread of the gospel, culminating in a "golden age" before Christ’s return. In contrast, Historic Premillennialism offers a more sober and biblically grounded perspective, recognizing the increasing wickedness of the world and the necessity of Christ’s return to establish His kingdom. This essay critiques the weaknesses of Postmillennialism, highlighting its overly optimistic assumptions about human history and its theological implications. The Overly Optimistic Outlook of Postmillennialism Postmillennialism hinges on the belief that the world will gradually improve as the gospel spreads, eventually leading to a period of unprec

 Eschatology has been a pivotal aspect of Christian theology, with various interpretations shaping the Church's understanding of the end times. Among these, Historic Premillennialism and Amillennialism offer contrasting views on Christ’s return and the millennium. Historic Premillennialism, which was prevalent among the early Church Fathers, asserts a literal thousand-year reign of Christ on earth following His return. In contrast, Amillennialism, which gained prominence later, spiritualizes the millennium, viewing it as symbolic of the current church age. This essay critiques the weaknesses of Amillennialism, highlighting its divergence from early Christian teachings and its spiritualized interpretation of key biblical passages, while also acknowledging one of its commendable aspects. The Early Church’s Endorsement of Historic Premillennialism Historic Premillennialism was the dominant eschatological view among the early Church Fathers, who anticipated a literal thousand-year reig

The doctrine of the Pre-Tribulation Rapture, while popular in some Christian circles, presents a fragmented view of Christ's return that is not only unsupportable by Scripture but also introduces unnecessary confusion into the biblical narrative. One key passage often cited by Pre-Tribulationists is 1 Corinthians 15:22-26 , which they argue points to a Rapture before the Tribulation, followed by a distinct Second Coming after the Tribulation. However, a deeper examination of Scripture reveals that the Bible consistently teaches a unified event: the Rapture, resurrection, and Second Coming are all part of a singular moment at Christ's return. Furthermore, the suggestion of multiple comings of Christ is not only biblically inaccurate, but it also leads to a theological absurdity that Christians should outright reject. The idea that we are to expect a "third" or even a "fourth" coming of Christ is a distortion of the Christian hope in Christ's return. I do