The Millerites Movement
The Millerites Movement
Introduction
The Millerite Movement refers to a religious movement that occurred before the start of the 20th century. This was a pre-1900 religious movement which led to the development and growth of the Seventh Day Adventist Church (SDA). The Millerite Movement has therefore been termed as one of the critical religious movements in the history of religion to have been experienced in the 19th century. This is due to the teachings of the religious movement about the coming of Jesus Christ that was destined to happen on the 22nd day of October 1844.[1] These teachings about the coming of Jesus Christ at that particular date were withdrawn from the prophecy and biblical interpretations especially from the book of Daniel 8:14.
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The Millerite Movement was founded by William Miller in the 19th Century and has therefore been termed as the precursor religious movement to the formation of the current SDA ministry. Though the Millerite Movement was greatly disappointed after the failure of their prophecy and teachings about the coming of Jesus on the aforementioned date, the ministry of this movement is still experienced in the contemporary religious society through the current SDA church ministry.[2] During the 19th Century, the Millerite Movement had grown out of popularity and fame with huge congregations following the teachings of the movement through the leadership of William Miller and other key figures in the Millerite Movement. However, this movement failed to agree with the other religious, national and socio-political movements of that period especially due to differences in doctrine as well as religious beliefs.[3]
This paper gives an in depth exploration about a pre-1900 religious movement. The paper has identified the Millerite Movement as one of the key religious movements of the 19th century that had great impact in the development of the history of religion. This is because the Millerite Movement had a great impact in the field of history as it pioneered the birth, growth and development of the current Seventh Day Adventist ministry that has a great following in the contemporary society. The paper aims at deeply exploring the birth of the Millerite Movement through discussing more about the founder of the Movement; William Miller. Since William Miller was not the only key entity in the movement, the paper also explores other key figures that were instrumental in the Millerite Movement during the 19th Century. Further, the paper will describe the Millerite congregations touching on key teachings and doctrinal beliefs of the congregation during those periods. The paper also explores more about the Burned over District of Upstate New York and the relationship of the Millerite Movement with the other religious, national and socio-political movements of the time period such as the Enlightenment and the Great Awakening eras.
The Millerite Movement and William Miller
The Millerite Movement (Adventist Movement) of 1830’s to 1840’s owes its birth, growth and development from its founder; William Miller[4]. William Miller was born in 1782 in Massachusetts being the elder son of Captain William Miller, his father. Miller grew up with a passion for learning though his education was symbolic of the state of education during those times.[5] Due to the typical state of education during the 19th century, Miller’s reading skills were only based on the Bible that formed the only book in the family’s library. However, he was lucky enough to get some formal education up to the age of 14 years[6]. Though Miller’s family was not economically stable, Miller grew to wed Lucy Smith in 1803. Miller joined the military and was among those individuals who participated in the Civil War, acting as a captain in the War in 1812.[7] During this war, Miller fought in several battles especially the Plattsburg Battle that occurred in 1814. Though he had successfully commandeered in several battles, this battle was a failure to him as the British military forces outwitted his force. Due to the failure in this battle; Miller was swift to react arguing that;
Many occurrences served to weaken my confidence in the correctness of deistical principles…. It seemed to me that the Supreme Being must have watched over the interests of this country in an especial manner, and delivered us from the hands of our enemies.[8]
Since Miller realized the existence of God after this defeat, this was to act as a channel for his religious growth. Miller therefore chose to become a staunch believer in Christ. Due to his changed religious life, he became a lay cleric as well as a famous principal in an eschatological association that was formed by several believers in the US. Since he was a farmer, Miller settled in the Upstate New York after the end of Civil War and this was the period when he started to cultivate his spiritual life as he had noticed the importance of believing in Christ during the war.[9]
The period of the Civil War was noted as a period in which most individuals in the U.S. were optimistic of the success of the newly constructed nation. This is the period when the US was undergoing reconstruction after the damage that the civil war had brought unto its infrastructure. Due to the reconstruction efforts, the birth of a brand cultural setting was experienced in the political scenes as well as in the religious facets. Religious denominations had therefore become popular with an increased knowledge about the teachings of the Bible.[10] Since the US had started to experience political stability and peace, the minds of most entities in the nation had started to expand with several individuals starting to gain fame in several tenets of the society. It is noted that the reconstruction period is one of the periods that witnessed inclined growth in the growth and development of thought as well as the development of spiritual trialing.
After settling in Upstate New York during the period of reconstruction and after the war, Miller embarked on studying all the teachings of the Bible privately which encouraged him to convert from deism into Christianity hence becoming a Baptist.[11] He started attending church sermons on Sundays where he became actively engaged as a sermon reader. As time went on, Miller’s spiritual growth extended. He is noted to have expressed how he saw the divine hand of Jesus Christ while reading a sermon;
Suddenly the character of a Savior was vividly impressed upon my mind. It seemed that there might be a being so good and compassionate as to himself atone of our transgressions, and thereby save us from suffering the penalty of sin. I immediately felt how lovely such a being must be, and imagined that I could cast myself into the arms of, and trust in the mercy of, such… one.[12]
This signified that Miller had started to understand the Bible in depth. Due to his increased understanding of the Bible, it emerged to Miller that the teachings of the Bible and the prophecies contained in it were enough to depict the end of the world and the second ascending of the Christ. Miller therefore developed a style of interpreting the Bible that was famously known as the substantiation-content method.[13] In this method, Miller argued that the Bible interprets itself and therefore prophetic spirits translated to Christ’s testimony. To give an example; the Book of Revelation, Chapter 12, Verse 17 reads, “And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.”[14] In this quote, ‘testimony of Jesus Christ’ is also explained in the book of Revelation, Chapter 19, Verse 10 which explains that;
And I fell at his feet to worship him. And he said unto me, see thou do it not: I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship: for the testimony of Jesus is the spirit of prophecy.[15]
The Biblical prowess as well as understanding of the Bible encouraged Miller to commence his religious discourses convincing most of the people to adopt his views about the coming of Jesus Christ and accept the Christ. Further, Miller developed interest in the Bible hence was able to develop beliefs about the coming of Jesus Christ.[16] He therefore published several intellectual writings including a book titled, “Evidences from scripture and History of the second coming of Jesus Christ about the year 1843” which was published in 1836 drawing much anticipation from the public about the depicted day for the coming of Jesus Christ.[17] As Miller aimed at coming up with his own beliefs which would be contrary to the common religious teachings of those times, he alienated himself from the protestants. While alienating himself from the other Protestants, Miller wrote that;
I was alone, the prepossessions and prejudices of the entire Christian community; the systems, talents, as also the superior education of the clergy; the religious press … the institutions of learning both literally and theological; …in short, the whole world were against me.[18]
In his publication about the coming of Jesus Christ which was predicted to occur in 1843, Miller utilized the biblical teachings and prophecies given by the book of Daniel, Chapter 8 Verse 14 which says; “And he said onto me, unto 2,300 days, then shall the sanctuary be cleansed.”[19] [20]According to the beliefs of Miller, the days mentioned in the verse were similar to 2,300 years that were to elapse before Jesus descended again to the earth. Further, according to Miller, ‘the cleansing of the Sanctuary’ indicated in the book of Daniel in the Bible indicated the second ascending of the Christ. Through his beliefs, the countdown to the second ascension of Jesus Christ commenced in 475 BC and therefore the 2,300 years mentioned were to end on the 22nd day of October 1844.[21]
Though the findings of Miller about the descension of Jesus Christ were not an interest for many people, Miller got a following from many churches all over America who were interested in getting a clue of his findings. He published The Vermont Telegraph in 1832, a publication that acted as the first official decoration of Miller’s findings about the coming of Jesus Christ. In 1833, Miller founded the Millerite Movement that comprised of those believers who were not against his findings about the ascension of Jesus Christ. During the same year, Miller was issued with a clerical license by the Baptist Church of Low Hampton hence was able to practice mission work. The prophesized day of the ascension of Jesus Christ kept the followers of the Millerite Movement together as they waited for the crucial day to arrive.[22] Miller on the other hand continued to preach about the coming of Jesus Christ delivering sermons all over the northern region of America[23].
Millerite Movement and Its Congregations
The Millerite Movement that started in the early 1830’s is noted as one of the religious movements in history that stretched swiftly covering the whole of North America and other sections of the American continent. Initiated by William Miller, the religious movement emerged during a period when the American continent was witnessing tremendous growth in religious groupings.[24] During this period, America was also witnessing swift growth in the number of social associations especially those which were based on the ideas of the Enlightenment and Great Awakening. It is also during this period that America was witnessing increased calls for the abolition of slavery and slave trade, increased feminist associations and a period of temperance in which most Christians were actively engaged in the activities of these social movements.[25]
The Millerite religious movement was therefore in line with the experiences that America was witnessing during that time. This is because the period starting from 1830’s saw increased interest in spiritual movements in America especially the growth of the protestant church. Prior to the formation of the Millerite Movement, the second era of Great Awakening had already started in 1790. During this “Second Great Awakening” period, several evangelistic groups had called for the growth of Christianity in America.[26]
The Millerite Movement was composed of followers drawn from several denominations in the US. The movement’s name comes from its founder William Miller. The followers of the Millerite Movement had one thing in common in that they believed in pre-millennialism and therefore Jesus Christ was to descend on the year earlier stated. These believers ascribed to the notion that one day, Jesus Christ would come back to take all those who believed in him.[27] Further, they held the belief that when Jesus Christ takes those who believed in him to heaven, those individuals who failed to believe in the teachings of Christ would be destroyed. Moreover, there was a common belief that all believers in Christ would celebrate with God in heaven where there will be no hardships. After residing with God in heaven for a period of ten centuries, the Millerites further believed that they will be brought back to a land that will be full of riches. This belief was in tandem to another belief by this movement that while in heaven, Satan and his followers would be tormented in an earth that would be barren. The end of Satan and his followers would be when Jesus and his followers descend back to the earth since there will be the establishment of a paradise on the earth that will be devoid of the evil.[28]
A further doctrine of the Millerite congregation was based on the idea of interdenominational coalition. Advanced by their leader Miller, the belief about cooperation among denominations would act as a channel for advancing the belief in Jesus Christ and the unification of the Christian community all over the world. However, the Millerites only advocated for the establishment of a coalition of protestant groupings including Presbyterians, Baptists and Methodists that would enhance the notion of Adventists of the Christ.[29] The Millerite Movement was therefore comprised of believers drawn from protestant ministry who held the belief that Jesus Christ was destined to ascend for the second time in 1844. The Millerite believers were therefore also denoted as the Adventists. In the literal meaning, ‘advent’ is termed as a word that signifies the ascension of Jesus Christ for the second time hence the Millerite followers were also referred to as the Adventists.
In order to gain support, Miller and his congregation embarked on a mission to recruit more followers for the movement. Through the press, the Millerites communicated to the public about the Adventist movement and the second descending of Jesus to take away those who believed in him. Since they were aware of the date upon which Jesus will descend back to the earth, they had a fact to gain support for.[30] In their bid to gather more followers, the Millerite congregation distributed pamphlets and other print media throughout North America converting more than 500, 000 Americans to become followers of the movement. Most of the recruits into the Millerite following were drawn from social movements that advocated for the abolition of slavery, those who called for equality in education and those who advocated for temperance. The Millerite congregation together with their leader Miller, though not actively engaged in the calls for the end of slavery, they actively engaged themselves in aiding the slaves especially the Africa-Americans to escape from slavery.[31] In joining and participating in the activities of the Millerite Movement, all the Millerite followers were in anticipation of the second descension of Jesus Christ as was prophesied by the movement. Further, the disillusionments that existed in regard to the coming back of the Christ were also enticing people into joining the movement.
Since the movement had gained fame in the whole of North America, it had attracted the support from many people including those individuals who were against slavery. Therefore the congregation of Millerite Movement also comprised of members from the social movements of those times.[32] Most of the abolitionists joined the Millerite Movement since they held similar antagonistic beliefs with the movement followers. This is because during those times, slavery was an issue that had brought divisions within the entire population since there existed two groupings; one for the abolition of slavery and the other for its growth. These divisions also existed among the different Christian denominations.[33] However, the Millerite Movement had brought some form of reprieve in the fight against slavery as their allegations about the homecoming of Jesus Christ helped in bringing together the population. Despite this, factionalism still existed within the Millerite Movement and the anti slavery movements. As denoted by Numbers and Butler, the presence of factionalism within the antislavery movement, “was a great boon to the Millerite Movement as disillusioned abolitionists saw that the Millerite Movement presented the ultimate cure for slavery in the form of the apocalyptic return of Jesus Christ.” [34]
Moreover, Miller was quoted as being an advocate of anti-alcoholism in the society. As noted by Butler, Miller advised that, “For your soul’s sake drink not another draught, lest he [Christ] come and find you drank”.[35] These were some of his temperance stances during those times and therefore this enabled him to recruit the temperance advocates into his the Millerite Movement.[36] The congregation of Millerite grew with time as the followers anticipated for the return of Jesus Christ.
The Millerite Movement followers eagerly waited for the second return of Jesus Christ in 1844 according to the teachings and prophecies of their leader, Miller. The year 1843 was a year of anticipation for the entire Millerite congregation. Confident that this was their last year on earth, Miller had issued a “New Year’s Address” to the Millerite congregation positing that:
This year, according to our faith, is ‘the last year Satan will reign in our earth. Jesus Christ will come, and bruise his head…..this year, a glorious year! The trump of jubilee will be blown….This year the long-looked-for year of years, the best, it is come. I shall hope to meet you all, through faith in God, and the blood of the Lamb. Until then Farewell.[37]
The Millerite followers therefore waited for the proclaimed day to arrive with great hopes of seeing Jesus Christ. The date arrived and the believers gazed over the heavens as they waited for the heavens to open to allow the descension of Jesus Christ.[38] Most of the believers had sold their belongings; others left their homes and churches and gathered in a central point to wait for their savior. However, the anticipation for the return of Jesus Christ followed by the so called, “the Great Disappointment” since Jesus never descended as Miller had proclaimed.[39] Although the prophecy of Miller never came true, he was strong enough to offer an apology to his followers noting that still Jesus will descend one of the coming days. He apologized;
I confess my error, and acknowledge my disappointment; yet I still believe that the day of the Lord is near, even at the door; and I exhort you, my brethren, to be watchful, and not let that day come upon you unawares.[40]
Key Figures to the Millerite Movement
Apart from William Miller, the founder of the Millerite Movement who was crucial to the growth and development of this religious movement, there were other key figures that were instrumental to the Millerite Movement. This section revisits some of the key figures who contributed much to the Millerite Movement throughout its life. These key figures included: Ellen G. White, Joshua V. Himes, Charles Fitch among others.
Ellen G. White
Ellen G. White was an important figure to the Millerite Movement since she contributed a lot to the life of the Adventist movement. Ellen White was a follower of the Millerite but proved instrumental after the collapse of the movement. This is because she together with her husband gained control of a smaller group that had continued to uphold Miller’s belief about the coming of Jesus Christ. Though this belief had failed, Ellen’s group continued to uphold the new belief that Christ would eventually descend and take his believers to heaven. This group was later known as the Seventh Day Adventist.[41]
The contemporary Seventh Day Adventist ministry owes its growth from the contributions of Ellen White. The group was instrumental in giving out an explanation as to the failure of Miller’s prophesy. After the collapse of the Millerite Movement, Ellen got the opportunity to create several changes in relation to the prophesized date arguing that these changes actually occurred in the heaven during the exact date that Miller had argued that Jesus would descend. Ellen G. white still remains a key figure to the Seventh Day Adventist Ministry even in the current religious world since most of the teachings of the current Adventists are based on the presumptions made by her during his times.[42]
Joshua V. Himes
Joshua V. Himes was also another key figure in the Millerite Movement. Being a close ally of Miller, Himes contributed much to the growth of the movement. Himes entered the movement in 1840 acting as a reformist after meeting with Miler in the New Hampshire where Miller had gone to give his sermons. As described by Numbers and Butler, Himes was an active abolitionist before joining the movement and also, “like other Millerites, supported the entire sisterhood of reforms.”[43] He actively engaged himself in organizing all the events conducted by the Non-Resistant Society. This depicted that though being a member of the Millerite Movement, Himes was still actively engaged in social movements that called for reforms in America. In 1843, Himes fully dedicated much of his time to the Millerite Movement especially through missionary work in his Chardon Street Church.[44]
Much of Himes contribution to the Millerite Movement was based on publicity matters. As noted by Clark, Himes acted as the chief Publicist of the Movement. Through print work, Himes contributed much to the publicity matters of the movement especially through pioneering the development of periodicals such as ‘The signs of the Times and The midnight Cry’ that were instrumental to the growth and publicity of the Millerite Movement.[45] The published periodicals formed useful to the movement especially in the villages and the cities in regard to creating awareness about the second return of the Christ. Apart from being an active member of the publicity team, Himes, also became involved in the distribution of the literature that talked about the Millerite Movement.[46]
Charles Fitch
Charles Fitch was also another important figure to the Millerite Movement. Though one of the members of the Millerite Movement congregation, Charles Fitch, engaged himself in issues concerned with the abolition of slavery. His major tool that was useful in the fight against slavery was his publication that was titled, ‘Slaveholding Weighed in the Balance of Truth, And Its Comparative Guilt Illustrated.’ In this publication, Charles Fitch, demonstrated how slavery was detrimental to the lives of the individual slaves. The major contribution of Flitch to the Millerite Movement was his calls for the inclusion of clerics in the fight against slavery (Appeal of the Clerical Abolitionists).[47]
The Burned Over District of Upstate New York
The Burned-Over District of Upstate New York was used in response to the shock that the Second Great Awakening had brought to the Upstate New York in relation to the resurgence of Christianity. This was a name given to the New York State by the increased religious growth because the religious movements had swept nearly all the villages of this district just the way fire would scorch a whole forest within a short while. Occurring during the third phase of the Second Great Awakening period, the resurgence of Christianity in the Upstate New York had been one of the crucial events in the history of Christianity in America.[48]
The Great Awakening period started in the 18th century and ended in the early years of the 19th century. As observed by Cross, the major impact that the revival of Christianity in the US during the 19th century had to the Burned-Over District has been a major issue of importance in history. This is because the growth of religion in this place had a major impact to the social, religious and political growth and development of the culture of the American continent. This was a major period when a number of Christian divinity as well as styles were developed. Further, the period also signifies a period when slave liberation was focused and when America witnessed the growth of several utopian societies and sects.[49]
The Burned-Over District of Upstate New York is termed as the area in America where nearly all the important religious and social movements aimed at achieving reforms were started. In relation to religion, The Burned-Over District of Upstate New York witnessed the emergence of new forms of denominations especially Mormonism. These denominations emerged during a period where every person in the US held the belief that all the evil deeds committed to the public should not be tolerated longer especially since Jesus Christ was on the way descending to take away all those who believed in him.[50]
Due to the new forms of beliefs, the population called for reforms including the abolition of slavery and slave trade, the liberation of women through enabling them to enjoy their rights, changes in dressing styles, reforms in the education sector, and the maintenance of peace throughout the nation and the development of Christianity. It is through these reforms that the Millerite Movement was born. During this period, the Methodist church was against all the abolitionist clerics in the Northern America necessitating a major split of the church to form Baptists and Congregationalists who were later actively engaged in abolitionist activities.[51]
Since the Burned-over District comprised the reformists, there were calls for the formation of a major political party that will bring together ideas of reformation and act as a central point for the fight for reforms. Though this was the case, several reformists including Lloyd Garrison were opposed to this move. However, most of the abolitionists came together to form a party which was centrally aimed at pushing for the abolition of slavery. The Liberty Party was born in 1839. The Party later participated in the General elections representing the slave population. This depicted the spirit of reformation that had distilled in the Burned-over District.[52]
Adventism was also another major activity that had a great impact in the Burned-Over District. Since the 1830’s and 1840’s were characterized by an incline in the growth of Christianity in America, the New York State and the entire region of North America had witnessed increased religious movements especially those connected to the Millerite Movement. Most of the activities witnessed in the Burned-Over District therefore came as movements aimed at achieving restoration.[53] The calls for restoration in America were occasioned by the emergence of the second Great awakening period in the whole of America. Most followers of the restoration movements anticipated for a more upright society characterized by perfectionism and societal togetherness.[54]
The activities of the Millerite Movement were intensive in the Burned-Over District. This is because most of the Millerites were concentrated in the Northern region of America where several reform movements had sprung up during the period of Millerism. Since most of the social and political movements in the Burned-Over District were utopist, the Millerite Movement had the utopians had to communicate with each other to foster support for the reforms anticipated before the return of Jesus Christ.[55]
Communication and information exchange within the Burned-Over District was quite easy since the area had vast network of socio-political and religious movements. Transport was made easy by the presence of the Erie Canal that connected the north and the south as well as the rail and road network. Due to the availability of the transport infrastructure, it was easy to circulate reform related ideas through print media and word of mouth.[56]
The Millerite Movement and Other Religious, National and Socio-Political Movements
The Millerite Movement that led to the formation of the Seventh Day Adventist church had clear connections with most movements that occurred in the US during the 19th Century. Emerging during a period after the end of the 1812 civil war in America, the Millerite Movement proved of importance to other social, political and national movements. The movement also occurred in a period when the US was experiencing heightened calls for the abolition of slavery and slave trade, gender equality in all aspects of the economy, temperance, calls for universal education as well as the growth of Christianity.[57]
The Millerite Movement as earlier mentioned proved of great importance to the social movements of that particular period of time that was characterized by the Enlightenment and Great Awakening. During this time, most of the movements as earlier mentioned were based on the abolition of slavery and slave trade, gender equality, temperance and education.[58] Emerging during a period where several social movements had emerged with calls for the government to end slavery, religious movements such as the Millerite Movement offered platforms for the abolitionists to demand for the end of slavery.[59] Though most of the abolitionists especially the antislavery leader, “William Lloyd Garrison considered Millerites ‘deluded people’ who were victims of an “absurd theory”, the movement and its congregation comprised of several anti-slavery advocates who were actively engaged in anti slavery advocacy while still members of the movement.[60]
Numbers and Butler notes that Miller and his congregation were not actively involved in slave abolition movements, the Millerite Movement itself acted as a basis for slave abolition.[61] Most of the social reformist movements used the churches belonging to the Millerite Movement to gather and organize their activities. Further, most of the Millerite leaders earlier mentioned in this paper were engaged in several activities of the abolitionists. Ranging from Flitch, Himes, Fredrick Douglass, and George Storrs to LeRoy Sunderland, the leaders of the Millerite Movement were directly engaged in the abolitionist movements.[62] Apart from the leaders of the Millerite Movement, its followers were also associated with the antislavery social movements. This therefore indicates that the Millerite Movement and the abolitionists worked together in the fight against slavery and slave trade.[63]
The Millerite Movement emerged during a period when the American nation was experiencing aspects of Deism. Deism was one of the key movements that rose during the enlightenment period. Beginning in England, Deism had expanded all across the whole continent. It was a national movement that depicted the world as a coherent array that was molded by a coherent Lord. Through Deism, the followers held the belief that the teachings of the Bible were doubtful hence all the miracles as well as the supernatural happenings that were being witnessed throughout the world were fictional. Further, deists never believed that there was life after death. Influenced by entities such as Paine, Allen and Palmer, Deism movement was against the beliefs of the followers of the Millerite Movement hence the two were in a clash.[64]
Though Deism had lost its popularity during the Period of Great Awakening, it was against the teachings and beliefs of the Millerite population. Though Miller himself was a deist before founding his movement, he had abandoned this movement since he noted how it betrayed his faith in God and how the members of Deism had mocked him when he indicated that he had changed his faith.[65] As noted by Clark, Miller had responded to his deist friends who scoffed him after confessing of being a follower of Jesus Christ arguing that;
If the bible is a revelation from God, it must be consistent with itself; and that as it was given for man’s instruction, it must be adapted to his understanding. He determined to study the scriptures for himself, and ascertain if every apparent contradiction could not be harmonized.[66]
To the Millerite Movement, Deism therefore formed an important aspect to the growth of their movement. This is because they ignored all the teachings of the Deism movement and focused entirely on the scripture and the authority that came out of it. Through Miller, the movement had found solace in the Bible which according to Miller, “was reasonable and consistent with itself” and therefore studying it was encouraged the development of a “feast of reason”[67]
The Millerite Movement was also in clash with several national religious movements. Prior to its emergence, the Methodist church in the northern America showed no support to the abolitionist clerics[68]. Most of the leaders of the Methodist church aimed at suppressing the activities of abolitionist clerics.[69] This led to a major split of the church as the leaders failed to come into terms over matters concerned with slavery. It is this factionalism in the Methodist church that gave rise to the split of the church[70]. Notably, the Millerites were not in good terms with the Methodist church and therefore the movement encouraged the formation of a rival Methodist church, the Wesleyan Methodist Church. Further splits were witnessed in the Presbyterian Church. These splits gave rise to the Baptists as well as the Congregationalists who were free to engage themselves in activities of slave abolition.[71]
Though it could sound that the Millerite Movement was in clash with other religious groupings, the relationship between the Millerite Movement and other denominations was characterized by the calls for awakening in the different churches.[72] The Millerite Movement under the leadership of Miller had called for all churches to unite before the second descension of Jesus Christ. As noted by Nichol:
Miller had consistently held before the movement the ideal of an interchurch awakening on the doctrine of the soon coming of Christ. The various advent conferences repeatedly declared that Millerism did not seek to create another denomination nor disturb ‘the church relationship of anyone. And even the cry to come out of the churches, which was finally sounded, did not have as its purpose creating a new church, but simply lifting men out of a hostile atmosphere in anticipation of the immediate advent of Christ. [73]
It is worth noting that the Millerites were apolitical. Unlike most movements in the Northern American region during those periods which were based on political facets, the Millerite Movement was purely based on religious beliefs and prophecies. This was contrary to former Millerism including the Taborites of the 15th century and the Puritan radicals of 1661 who were against the rule of Oliver Cromwell. Miller and his movement were not against the order of politics that existed during those periods.[74] This therefore indicated that the Millerite Movement was not an advocate of any political movement, regime or any social movement but only worked with these movements in some of the activities that were in line with the beliefs of the movement. [75]
Conclusion
This paper has explored issues concerned with the Millerite Movement. The paper has analyzed much about the Miller, the founder of the movement and a prophet who had depicted that Jesus would come back to take away his followers on 1844. The paper has described the Millerite Movement and its congregation as well as some of the key figures who were instrumental to the Millerite Movement. Further, the paper has explored the Burned-Over District of Upstate New York where most of the key reform movements of the 19th century were concentrated. Lastly, the paper has described the relationship between the Millerite Movement and other religious, national and socio-political movements of those times.
The Millerite Movement contributed a lot to the growth of American history. Emerging when the American continent was experiencing growth in all facets of the society especially after the end of the 1812 civil war, this movement contributed a lot to American history. The movement was founded by William Miller who claimed that Jesus Christ was to descend in the year 1844. Gaining a massive following, the Millerite Movement was instrumental to the emergence of the Seventh Day Adventist ministry which has huge following even in the current times. The movement had ascribed that all evils that were common during those period had to be terminated as the followers waited for the second coming of Jesus Christ.
This paper notes that the Millerite Movement occurred in the Northern Region of America especially the Burned-Over District of the upstate New York. This was an area that had witnessed massive growth in a number of reform motivated movements that aimed at bringing reform in America. Most of the movements were aimed at fighting for the growth of Christianity, fighting for the abolition of slavery and slave trade, fighting for the rights of the females as well as education rights. Though the Millerite Movement was not politically alienated, it contributed much to the abolitionist movements as most of its key figures were active members of the abolitionist movements. Though the prophecy of Miller never came true, the Seventh Day Adventist church came into existence with individuals such as Ellen becoming instrumental in building the foundations for the church. The Millerite Movement was also instrumental in the fight against slavery since it offered a platform for the abolitionists to meet together and arrange their activities. There is no doubt that the Millerite Movement was a key religious movement in the 19th century that has helped in shaping the historical growth of religion in America from the earliest times up to the contemporary period.
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[1] Dick, Everett N, The Millerite Movement, 1830-1845, in Adventism in America, edited by Gary Land (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1986), p 1.
[2] Dick, Everett N, The Millerite Movement, 1830-1845, in Adventism in America, edited by Gary Land (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1986), p 2
[3] Ibid, p 3
[4] Jerome L. Clark, 1844 Religious Movements, Volume 1 ( United States of America, USA: Teach Services, Inc, 2005), p 18
[5] Richard W. Schwartz and Floyd Greenleaf, Light Bearers: A History of the Seventh-day Adventist Church (Nampa: Pacific Press Publishing, 2000), p 20
[6] Ibid, p 29
[7] Francis D. Nichol, The midnight cry: a defense of the character and conduct of William Miller (Brushton, New York, NY: Facsimile Reproduction, TEACH Services, Inc, 2000), p 41
[8] Ronald L. Numbers and Jonathan M. Butler, ed., The Disappointed: Millerism and Millenarianism in the Nineteenth Century, (Knoxville: The University of Tennessee Press, 1993), p 18.
[9] Francis D. Nichol, The midnight cry: a defense of the character and conduct of William Miller), p 46
[10] Jon Paulien, The End of Historicism? Reflections on the Adventist Approach to Biblical Apocalyptic (Journal of the Adventist Theological Society, 14, 2(2003), p 15.
[11] Jerome L. Clark, 1844 Religious Movements, Volume 1, p 19
[12] Ronald L. Numbers and Jonathan M. Butler, ed., The Disappointed: Millerism and Millenarianism in the Nineteenth Century, P 19.
[13] Ranko Stefanovic, Revelation of Jesus Christ: Commentary on the Book of Revelation (Berrien Springs: Andrews University Press, 2002).
[14] Revelation 12.17, King James Version (KJV)
[15] Ibid, 19.10
[16] Jon Paulien, The End of Historicism? Reflections on the Adventist Approach to Biblical Apocalyptic, p 17.
[17] Phumlani Lucky Majola, A Theological Examination of Adventist Pre-Advent Investigative Judgment( South African Theological Seminary, 2010)
[18] Douglas Morgan, Adventism and the Republic: The Public Involvement of a Major Apocalyptic Movement, (Knoxville: The University of Tennessee Press, 2001), p 21.
[19] Uriah Smith, Daniel and the Revelation, (Hagerstown: Review and Herald Publishing, 1972), p 636.
[20] Jerome L. Clark, 1844 Religious Movements, Volume 1, p 23
[21] Richard W. Schwartz and Floyd Greenleaf, Light Bearers: A History of the Seventh-day Adventist Church, p 32
[22] Ibid, p 33
[23] Jerome L. Clark, 1844 Religious Movements, Volume 1, pp 28-29
[24] John Fletcher and Clews Harrison, The second coming: popular millenarianism, 1780-1850- 1st edn ( United Kingdom, UK: Routledge and Kegan publishers, 1979), p 203
[25] Douglas Morgan, Adventism and the Republic: The Public Involvement of a Major Apocalyptic Movement, p 5.
[26] Jonathan Butler, From Millerism to Seventh-Day Adventism: Boundlessness to Consolidation, Church History, 55, 1 (March 1986), p 50.
[27] John Fletcher and Clews Harrison, The second coming: popular millenarianism, 1780-1850- 1st edn, p 206
[28] John Fletcher and Clews Harrison, The second coming: popular millenarianism, 1780-1850- 1st edn, pp 208-209
[29] Jonathan Butler, From Millerism to Seventh-Day Adventism: Boundlessness to Consolidation, p 54.
[30] Ibid
[31] Ronald L. Numbers and Jonathan M. Butler, ed., The Disappointed: Millerism and Millenarianism in the Nineteenth Century, p 140.
[32] Mervyn C. Maxwell. A Brief History of Adventist Hermeneutics (Journal of the Adventist Theological Society, 4, 2 (1993), p 214.
[33] Ibid, p 216
[34] Ronald L. Numbers and Jonathan M. Butler, ed., The Disappointed: Millerism and Millenarianism in the Nineteenth Century, p 149
[35] Jonathan Butler, From Millerism to Seventh-Day Adventism: Boundlessness to Consolidation, p 54.
[36] Ibid, p 55
[37] Jerome L. Clark, 1844 Religious Movements, Volume 1, p 40
[38] Jerome L. Clark, 1844 Religious Movements, Volume 1, p 43
[39] Francis D. Nichol, The midnight cry: a defense of the character and conduct of William Miller, p 247.
[40] Bliss S, Memoirs of William Miller (Boston: Joshua V Himes, 1853), p 256
[41] Ronald L. Numbers and Jonathan M. Butler, ed., The Disappointed: Millerism and Millenarianism in the Nineteenth Century, p 140
[42] Fernando Canale, From Vision to System: Finishing the Task of Adventist Theology Part I: Historical Review (Journal of the Adventist Theological Society 15, no. 2 (2004), p 19.
[43] Ronald L. Numbers and Jonathan M. Butler, ed., The Disappointed: Millerism and Millenarianism in the Nineteenth Century, p 141
[44] Ronald L. Numbers and Jonathan M. Butler, ed., The Disappointed: Millerism and Millenarianism in the Nineteenth Century, p 142
[45] Jerome L. Clark, 1844 Religious Movements, Volume 1, p 30
[46] Ibid, p 33.
[47] Ronald L. Numbers and Jonathan M. Butler, ed., The Disappointed: Millerism and Millenarianism in the Nineteenth Century, p 141
[48] David L. Rowe, A New Perspective on the Burned-over District: The Millerites in Upstate New York (Church History, 1978, 47) p 408
[49] Ibid, pp 410-411
[50] Jonathan Butler, From Millerism to Seventh-Day Adventism: Boundlessness to Consolidation, p 58.
[51] Leonard Allen and Richard T. Hughes, Discovering Our Roots: The Ancestry of the Churches of Christ,(Abilene Christian University Press, 1988), p 89
[52] Leonard Allen and Richard T. Hughes, Discovering Our Roots: The Ancestry of the Churches of Christ,(Abilene Christian University Press, 1988), p 91
[53] Gary Land. The Historians And The Millerites: An Historiographical Essay 1 (Andrews University Seminary Studies, 1994, Autumn, 32, 3), p 227.
[54] Ibid, p 228
[55] Michael Barkun, Crucible of the millennium: the burned-over district of New York in the 1840s, 1st edn (New York, NY: Syracuse University Press, 1986), p 91.
[56] Michael Barkun, Crucible of the millennium: the burned-over district of New York in the 1840s, 1st edn (New York, NY: Syracuse University Press, 1986), p 92
[57] Gerard Mannion and Lewis Seymour Mudge, The Routledge companion to the Christian church ( New York, NY: Routledge Publishers, 2008), p 278
[58] Trevor O’Reggio, Slavery, Prophecy, and the American Nation as Seen by the Adventist Pioneers, 1854-1865 (Journal of the Adventist Theological Society, 2006, autumn, 17, 2), p 137.
[59] Ibid, p 138
[60] Ronald L. Numbers and Jonathan M. Butler, ed., The Disappointed: Millerism and Millenarianism in the Nineteenth Century, p 139
[61] Ibid, p 140
[62] Ibid, p 141
[63] Ibid, p 142
[64] Malcolm Bull, The Seventh-day Adventists: Heretics of American Civil Religion ( Sociological Analysis 1989, 50:2), p 179
[65] Ibid, p 182
[66] Jerome L. Clark, 1844 Religious Movements, Volume 1, p 21
[67] William Miller, Address to Second Advent Believers ( Signs of the Times, January 31, 1844), p 12
[68]Reinder Bruinsma, Seventh-day Adventist attitudes toward Roman Catholicism, 1844-1965 (United states of America, USA: Andrews University Press, 1994), p 25
[69] Gerard Rouwhorst, The Reception of the Jewish Sabbath in Early Christianity. In Christian Feast and Festival: The Dynamics of Western Liturgy and Culture, edited by G. Rouwhorst P. Post, L. van Tongeren and A. Scheer (Leuven, Paris, Sterling: Peeters, 2001) p 224
[70] Ibid, p 226
[71] Seventh-Day Adventist Church Manual. 17th ed (Hagerstown, Maryland: Review and Herald Publishing Association, 2005), 12
[72] Michael W. Casey and Douglas Allen Foster- (eds), The Stone-Campbell movement: an international religious tradition (Knoxville, The University of Tennessee Press, 2002), p 370.
[73] Francis D. Nichol, The midnight cry: a defense of the character and conduct of William Miller), p 275.
[74] Michael Barkun, Crucible of the millennium: the burned-over district of New York in the 1840s, 1st edn, p 32
[75] Ibid, p 33
