PROPHETIC DOOMSDAYERS ARE AT IT AGAIN


There are many Christians who believe and teach that the existence of certain forms of evils in the world is prime evidence that Jesus’ return must be near. For example, someone posted the following on Facebook:

A *legal* online British company sells human leather products, and postmillennialists still exist.

The meme suggests that since there’s a company making belts and wallets out of human skin, we must be living in the last days. A wallet will set you back $14,000. While abhorrent, there have been numerous abhorrent things happen over the centuries, and we’re still here. In fact, using human skin as leather is not new. “The Anthropodermic Book Project ‘has identified 47 alleged anthropodermic [Greek: “man” + “skin”] books in the world’s libraries and museums [going back 600 years]. Of those, 30 books have been tested or are in the process of being tested. Seventeen of the books have been confirmed as having human skin bindings and nine were proven to be not of human origin but of sheep, pig, cow, or other animals.’” (Wikipedia)

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There doesn’t seem to have anything illegal about the practice.

HumanLeather.com is no more a sign of the return of Jesus in the 21stcentury than it was a sign of the return of Jesus in the 16th century when some books were bound with human skin, one of which is in the Harvard Library.

Postmillennialists believe in the progress of the gospel and its effect on culture in the long run. The Pilgrims and Puritans were mostly postmillennial. Postmillennialists do not look at cultural conditions as a sign of the end of the world. The Pilgrims ventured to a new land to build a “city on a hill,” not to hunker down to wait until Jesus returned.

Historian Harry S. Stout writes:

Throughout the colonial period, ministers rarely preached specifically on millennial prophecies pointing to the end of time, and when they did it was generally in the most undogmatic and speculative of terms. For the most part, they did not base their preaching on the assumption that history would stop tomorrow, and in this respect they differed radically from popular millennarian movements in Europe and post-Revolutionary America whose plans of action were governed exclusively by apocalyptic considerations.1

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