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Topic: Millerite Movement

	Millerites - Wikipedia, the free encyclopedia
		The Millerite tradition is a diverse family of denominations and Bible study movements that have arisen since the middle of the 19th century, traceable to the Adventist movement sparked by the teachings of William Miller.
		The date October 22, 1844, was the date commonly accepted throughout the Millerite movement as the exact date of the anticipated return of Jesus, although Miller himself was uncertain of the day.
		Dispensationalism arose during the final third of the 19th century, and unlike the Millerites interprets prophecy in a primarily futurist fashion.
	en.wikipedia.org /wiki/Millerites (1844 words)

	Latter Day Saint movement - Wikipedia, the free encyclopedia
		The Latter Day Saint movement is a religious movement which began in the early 19th century and is generally considered to be founded by Joseph Smith, Jr.
		It is one of a number of movements within Restorationism, which includes the Restoration Movement and the Millerite movement.
		From 1831 until the mid-1830's, the movement's theology and failed attempts at Christian communal living were greatly influenced by Sidney Rigdon, a minister within the Restoration Movement who had been associated with the Disciples of Christ.
	en.wikipedia.org /wiki/Latter_Day_Saint_movement (1534 words)

	EGW & Her Critics-A Sketch of Early Adventist History
		They averred that the movement was in the tarrying time, that the 2300 days ended October 22, 1844, and that the cry which was to go forth at midnight, “Behold, the bridegroom cometh,” was due to be heard at that very time, the summer of 1844.
		Despite the fact that the movement was marked by sobriety, that the leaders preached with dignity from the Word of God and called on men everywhere to believe the apostolic doctrine of the literal, personal coming of Christ, the movement increasingly met bitter opposition, both within and without the churches.
		This led the Millerite leaders in general to apply to the members of these churches the command: “Come out of her, my people.” This feature of the Advent preaching began to be increasingly prominent as the opposition and ridicule increased.
	www.ellenwhitedefend.com /egwhc/egwhcc13.html (4108 words)

	Millerites
		The Millerite tradition is a diverse family of denominations and Bible study movements[?] that have arisen since the middle of the 19th century, traceable to the Adventist movement sparked by the apocalyptic teachings of William Miller[?].
		The majority of Adventists believe that the seventh-day Sabbath is a key to understanding and faithfulness, and that worship on Sunday is idolatry and the Mark of the Beast[?], warned of by the third angel of the Apocalypse, in Revelation 14:9-12.
		Non-adherents may account for similarities between the movements by pointing to the cultural forces at work in the post-Revolutionary United States, and the folk-religious spirituality that typified the Burned-over district of New York at the time, where both of these religious movements were born.
	www.fastload.org /mi/Millerites.html (1695 words)

	Seventh Month Movement
		The climactic phase of the Millerite movement, occurring during the summer and autumn of 1844, in which the proclamation of the "definite time" (Oct. 22) for the expected Second Advent, the tenth day of the seventh (Jewish) month, lent a heightened enthusiasm.
		In the aftermath the majority, including most of the leaders, came within a few months to the conclusion that it was "not a fulfilment of prophecy in any sense," that their prophetic chronology had been wrong, and that the fulfilments were yet in the future.
		Those who held that the movement had been led of God concluded that the timing was right and sought other explanations of their disappointment.
	www.nisbett.com /sanctuary/seventh_month_movement.htm (806 words)

	The Parting of the Ways - January 1999
		He denied the application of the parable of the "Midnight Cry" to the seventh month movement and stated that that was not a fulfillment of the prophecy.
		The Millerites taught that the door of the parable meant that the door of salvation would be closed at the Second Coming of Christ, when everyone would either be ready or lost.
		But their attempt for unity was not altogether successful, and the Millerite movement was split into three groups.
	www.steps2life.org /php/view_article.php?article_id=1127 (1691 words)

	Advent Christian Church (Advent Chr Ch) denomination updates from Becker Bible Studies Library
		Most Millerites groups emphasize some sort of element of the lost truth, such as laws on diet, the conditional immortality of the soul, and there are certain ordinances concerning the cutting of hair and wearing special clothing and fidelity to the Israelite race.
		Millerites believed the return of Christ would be cataclysmic and replace the old order of things.
		The Millerites believed the conflict would be started when the antichrist appears and leads the world and the world’s religion into a great deception.
	www.guidedbiblestudies.com /library/advent.htm (1322 words)

	"Like the Leaves of Autumn:" The Utilization of the Press to Maintain Millennial Expectations in the Wake of ...
		In a movement that already stressed the ability of the average person to access the intent of Scripture for him/herself, the failure of clergy leaders to correctly ascertain what the Bible was saying about end times demonstrated that sophisticated scholarship obviously provided no benefit over lay reading and interpretation.
		Prominent movement ministers suggested that Adventism was correct in understanding that Christ was returning, but had simply miscalculated the date and so offered a score of new dates: 1845, 46, 47, 48, and as these dates passed, 1850’s date were offered as attempts were made to keep the movement from collapse.
		Although barely seventeen, tubercular and unknown in the movement outside the small circle in her own community Ellen Harmon was convicted that her vision must be communicated to her former associates, many of whom were struggling to retain their faith.
	www.mille.org /publications/winter2001/Harwood.html (5441 words)

	Chapt 13 - A Sketch of Early Adventist History
		Thus the difference between the large body of Adventists and this slowly emerging little group of Sabbathkeeping Adventists was all the difference between denying and affirming the divine guidance of the Millerite movement that had come to an apparently disappointing climax on October 22, 1844.
		As already stated, Adventists in general steadily maintained that every part of the distinctive teachings of the 1844 movement be squared with the premise that the sanctuary cleansing involves the Second Advent and the destruction of the earth by fire.
		And as these views were taught in vindication of the advent movement, in connection with the claims of the Sabbath of the fourth commandment, these men, especially those who had given up their Advent experience, felt called upon to oppose.
	www.whiteestate.org /books/egwhc/EGWHCc13.html (13462 words)

	The 1844 Exaggeration (Site not responding. Last check: 2007-10-25)
		The advent movement of 1840-44 was a glorious manifestation of the power of God; the first angel's message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century.
		Most of the Millerites abandoned the assumption that their movement was the first and second angels' messages.
		The 1844 movement was not the first and second angels' messages as Ellen White claimed it to be.
	www.ellenwhite.org /egw21.htm (1585 words)

	Apocalyptic Background Of SDA
		As would repeatedly be the case with apocalyptic-prophetic movements throughout Christian history, the orthodox clergy denounced the Montanists, who promptly formed their own church which flourished for some time in Asia Minor outside of the urban settings in which orthodoxy was firmly established.
		As has been repeatedly demonstrated in various movements, such a disconfirming experience, far from convincing believers that they are wrong, often tends to strengthen the group as it reshapes its interpretations to incorporate the seemingly discordant data into its belief system.
		While the Millerite movement is discussed (pp, 12-23) in some detail in the introductory chapter, the authors seem to be unaware of the history of the Millerites after the Great Disappointment.
	home.earthlink.net /~jcmmsm/SDApocalyptic.html (8277 words)

	Cornerstone Magazine - The Voice of Jesus People USA
		Officially adopted by the Millerite General Conference of 1842, the chart was first used at the Adventist camp meeting of June 1842 in New Hampshire, where Whittier saw and described it.
		So closely were such charts identified with the Millerites that on March 2, 1843, they were lampooned on the front page of Horace Greeley's New York Tribune (here).
		When the Messiah failed to appear by March 1844, the Millerites were forced to regroup and reexamine the Bible's prophecies, finally establishing a new end-time chronology and a specific date for Christ's return: October 22, 1844.
	www.cornerstonemag.com /cart/millerite-art (2074 words)

	frontline: apocalypse!: apocalypticism explained: prophetic belief in the united states
		The Millerite movement gained momentum by utilizing the latest technologies of the day, of mass communication.
		The Millerite movement is a good antidote, I think, to that marginalization, because it's very hard to find how the Millerites were different from other Americans.
		I think the doctrine of the Rapture is a tremendous breakthrough in the history of prophetic teaching, because with it Darby avoided the problem of the Millerites, the problem of date setting, but at the same time the doctrine of the Rapture holds believers in a state of constant readiness.
	www.pbs.org /wgbh/pages/frontline/shows/apocalypse/explanation/amprophesy.html (2594 words)

	Quaest.io on Seventh Day Adventist Church (Site not responding. Last check: 2007-10-25)
		The denomination, which was officially established in 1863, grew out of the Millerite movement in the United States during the middle part of the 19th century.
		The Seventh-day Adventist Church was born out of the Millerite Movement of the 1840s, which was part of the wave of revivalism known as the Second Great Awakening.
		A small number of Millerites believed that their calculations were correct, but that their understanding of the sanctuary being cleansed was wrong, and they began to teach that something else happened in 1844.
	www.vacilando.org /index.php?title=Seventh-day_Adventist_Church (4665 words)

	Justification by faith and a Review of Seventh-day Adventism
		The Millerite movement was correct in its recognition of the importance of the "cleansing of the sanctuary" of Daniel 8:14 as an eschatological event, related to the consummation of earth’s history.
		The Millerites were justified in their belief that "cleansing of the sanctuary" also relates, as Miller affirmed, to the "justification" of the "saints".
		The Millerites were not wrong in their affirmation of Protestant Historicism, but they were incomplete in their understanding of the meaning of the "cleansing of the sanctuary" of Daniel 8:14.
	www.jesusinstituteforum.org /TSE-I.html (8447 words)

	Seventh-day Adventist Church History
		In just a century and a half the Seventh-day Adventist Church has grown from a handful of individuals, who carefully studied the Bible in their search for truth, to a world-wide community of over eight million members and millions of others who regard the Adventist Church their spiritual home.
		Doctrinally, Seventh-day Adventists are heirs of the interfaith Millerite movement of the 1840s.
		The publication and distribution of literature were major factors in the growth of the Advent movement.
	web.utk.edu /~hmadewel/history.html (741 words)

	Was the 1844 Movement of God? (Site not responding. Last check: 2007-10-25)
		Over the next several years Miller and most of the believers and principal leaders of the movement admitted they were mistaken and returned to their previous churches.
		Another reason Protestant leaders rejected the 1844 movement was because William Miller used poor Biblical exegesis in coming up with his "15 proofs" of Christ's return in 1844.
		The main issue that divided the Millerites from the churches was the setting of a date for Christ to return in 1844.
	www.ellenwhite.org /egw11.htm (3071 words)

	Bound for Glory! (Site not responding. Last check: 2007-10-25)
		Millerite preaching struck a responsive chord within the hearts of Blacks not only because of their religious inclinations.
		The Millerite movement attracted hundreds of Blacks.[Ref 2] If Miller's description of the imminent prospect of discarding earthly cares and experiencing heavenly joy in God's presence enthralled Whites, imagine how mistreated Blacks were affected.
		Millerites were clearly amenable to the inclusion of Blacks in the Second Advent movement.
	www.oakwood.edu /ocgoldmine/hdoc/sdahistory/bound.html (1568 words)

	Prophecy Failed Winter 1996, 1997
		Ironically, the movement continued to grow, and a second date of April 18, 1844 was publicized.
		For two years, the movement languished, and on April 29, 1845, Miller, Himes, and the remaining membership of the movement organized the Mutual Conference of Adventists in Albany, New York.
		In retrospect, the Millerite movement became a paradigm of what happens “when prophecy fails.” The failure of prophetical realization does not dissuade all believers from belief in their creed’s validity.
	www.americanatheist.org /win96-7/T1/prophesyfail.html (3513 words)

	History of Adventism by Walter Martin
		The entire superstructure of the Millerites' prophetic interpretation was based upon their view of the book of Daniel, chapters eight and nine, with particular emphasis upon Daniel 8:14 and 9:24-27.
		The Millerites believed that the prophecy of the seventy weeks of Daniel nine must date from the year 457 b.c., which, as recent archaeological evidence confirms,C-16 was the exact date of the decree of King Artaxerxes to rebuild Jerusalem (Daniel 9:25).
		The fact remains, however, that the Millerites erred in their prophetic, chronological interpretation of the book of Daniel, and only the concept of Hiram Edson in the cornfield and the explanatory writings of O. Crosier, buttressed by the "revelations" of Ellen G. White, saved the day.
	millennium.fortunecity.com /lincoln/666/history/index.htm (3695 words)

	index
		While Millerites believed that they were deprived, it was more of a spiritual matter than a material one.
		Many Millerites maintained their belief that the prophecy was correct.
		One of the most used quotes about the Millerite movement is one that sums up the wonder surrounding it well.
	www.msu.edu /~benoitai (1006 words)

	1844 Re-Examined [Section 9- Some Observations on the Millerite andPioneer Seventh-dayAdventist Movements]
		In the seventh-month movement the acceptance of the October 22 date for the coming of the Lord became a "test" of salvation.
		Fitch's 1843 chart was regarded as literally fulfilling Habbakuk 2:2: "Write the vision, and make it plain upon tables, that he may run that readeth it." Their application of the parable of the ten virgins in Matthew 25 is an outstanding example of this.
		The pioneer Seventh-day Adventist Movement was marked by the results of a crushing and bitter disappointment.
	www.presenttruthmag.com /7dayadventist/1844/9.html (2477 words)

	"His Meetings Were Marked by Hysteria" — Accusations or points raised against Adventism and/or Ellen G. ...
		Snyder is confusing the Millerite Movement of the 1830's and 1840's with what happened in Kentucky during the Great Revival of 1800 (Froom, vol.
		There were some in the movement who would have felt comfortable in the more emotional services of modern Pentecostal and charismatic churches, but Miller and his associates consistently sought to repress such things and even called them fanaticism.
		The one example he gives is, "Bless God," showing to what lengths he went in his opposition to "emotionalism" and "hysteria." He then went on to write, "I have often obtained more evidence of inward piety from a kindling eye, a wet cheek, and a choked utterance, than from all the noise in Christendom."—Ibid.
	www.pickle-publishing.com /papers/jeremiah-films/response-to-video-8.htm (858 words)

	Articles - Millerites (Site not responding. Last check: 2007-10-25)
		It was mainly through Ellen White that the church came around to acceptance of the trinity doctrine.
		Similarly, dispensational Premillennialism is a trans- denominational movement, that is sometimes mistakenly connected directly with the Millerites.
		Charles Taze Russell´s Bible Student movement (which eventually gave birth to the Jehovah´s Witnesses) also traces its roots to the Millerite movement.
	www.winacea.com /articles/Millerites (1653 words)

	William Miller's Inspired Jewels-Dream (Site not responding. Last check: 2007-10-25)
		In June 1841 at a general conference second session the Millerite Movement took definite shape--via nine specific suggestions.
		I [Millerite leaders] was highly incensed at their base conduct sod ingratitude, and reproved and reproached them fur it [rebuked opponents & oppressors]; but the more I [Millerite leaders] reproved, the more they scattered the spurious jewels and false coin among the genuine [truth & faithful people].
		Babylon has fallen!" & began separating Millerites from churches]; but while I [Millerite leaders] was pushing one out, three more would come and bring in dirt and shavings and sand and all manner of rubbish [absurd theories, irrelevant ideas; very temporary false foundations for views which continually changed (Matt.
	prophecyspirit.com /jewels-dream.html (2650 words)

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