Millerism - Revision history

Pbergerd at 14:26, 18 September 2024

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	* McArthur, Benjamin. "Millennial fevers." ''Reviews in American History'' 24.3 (1996): 369–382. [http://www.jstor.org/stable/30030673 online]		* McArthur, Benjamin. "Millennial fevers." ''Reviews in American History'' 24.3 (1996): 369–382. [http://www.jstor.org/stable/30030673 online]

⚫	===In Fiction===
⚫	* [[Eggleston, Edward]]. "The End of the World." ([[Orange Judd and Company]], 1872)

	===Primary sources===		===Primary sources===
	*{{cite book\|first=Sylvester \|last=Bliss \|author-link=Sylvester Bliss\|title=Memoirs of William Miller \|location=Boston \|publisher=[[Joshua V. Himes]] \|year=1853 \|url=https://archive.org/details/memoirswilliamm00blisgoog}}		*{{cite book\|first=Sylvester \|last=Bliss \|author-link=Sylvester Bliss\|title=Memoirs of William Miller \|location=Boston \|publisher=[[Joshua V. Himes]] \|year=1853 \|url=https://archive.org/details/memoirswilliamm00blisgoog}}
	*{{cite book\|first=William \|last=Miller \|title=Wm. Miller's Apology and Defence \|location=Boston \|publisher=[[Joshua V. Himes]]\|year=1845}}		*{{cite book\|first=William \|last=Miller \|title=Wm. Miller's Apology and Defence \|location=Boston \|publisher=[[Joshua V. Himes]]\|year=1845}}

		⚫	===In Fiction===
		⚫	* [[Edward Eggleston\|Eggleston, Edward]]. "The End of the World." ([[Orange Judd]] and Company, 1872)

	==External links==		==External links==

Pbergerd: added Edward Eggleston novel

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added Edward Eggleston novel

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	* McArthur, Benjamin. "Millennial fevers." ''Reviews in American History'' 24.3 (1996): 369–382. [http://www.jstor.org/stable/30030673 online]		* McArthur, Benjamin. "Millennial fevers." ''Reviews in American History'' 24.3 (1996): 369–382. [http://www.jstor.org/stable/30030673 online]

			===In Fiction===
			* [[Eggleston, Edward]]. "The End of the World." ([[Orange Judd and Company]], 1872)

	===Primary sources===		===Primary sources===

David O. Johnson: /* Influence */ Removed links from See also template that are already included in the paragraph

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Influence: Removed links from See also template that are already included in the paragraph

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	== Influence ==		== Influence ==
	{{See also\|Great Disappointment~~\|Adventism\|Bible Student movement\|Baháʼí Faith~~}}		{{See also\|Great Disappointment}}

	The [[Bible Student movement]] had connections at the very beginning (in the early 2nd half of 19th century) with the Millerite movement. [[Charles Taze Russell]] later stated that "I confess indebtedness to Adventists as well as to other denominations". In light of this, the Bible Student Movement was influenced by Adventists roots, but did not emerge from the Millerism movement.<ref>Zion's Watch Tower, June 1, 1916, p. 170</ref>		The [[Bible Student movement]] had connections at the very beginning (in the early 2nd half of 19th century) with the Millerite movement. [[Charles Taze Russell]] later stated that "I confess indebtedness to Adventists as well as to other denominations". In light of this, the Bible Student Movement was influenced by Adventists roots, but did not emerge from the Millerism movement.<ref>Zion's Watch Tower, June 1, 1916, p. 170</ref>

Minturn: /* See also */ added one

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Marcin Rychlewicz at 14:45, 6 April 2024

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	The third major post-disappointment Millerite group also claimed—like the Hale and Turner led group—that the October 22 date was correct. Rather than Christ returning invisibly however, they came to view the event that took place on October 22, 1844, as having been quite different. The theology of this third group appears to have had its beginnings as early as October 23, 1844—the day after the [[Great Disappointment]]. On that day, during a prayer session with a group of Advent believers, [[Hiram Edson]] became convinced that "light would be given" and their "disappointment explained."<ref name="Hiram Edson p. 9">Hiram Edson, "Experience in the Advent Movement (Incomplete), p. 9. This undated document was apparently not written until many years after this event and was probably influenced by the ideas of later authors. See Fernand Fisel, "Edson's Cornfield 'Vision:' Frisson or Figment?," ''Adventist Currents'', July 1983, 3; for a detailed discussion of the issues. See also Ross E. Winkle, "Disappearing Act: Hiram Edson’s Cornfield Experience," ''Spectrum'' 33, no. 1 (2005): 46–51 for a more recent perspective.</ref>		The third major post-disappointment Millerite group also claimed—like the Hale and Turner led group—that the October 22 date was correct. Rather than Christ returning invisibly however, they came to view the event that took place on October 22, 1844, as having been quite different. The theology of this third group appears to have had its beginnings as early as October 23, 1844—the day after the [[Great Disappointment]]. On that day, during a prayer session with a group of Advent believers, [[Hiram Edson]] became convinced that "light would be given" and their "disappointment explained."<ref name="Hiram Edson p. 9">Hiram Edson, "Experience in the Advent Movement (Incomplete), p. 9. This undated document was apparently not written until many years after this event and was probably influenced by the ideas of later authors. See Fernand Fisel, "Edson's Cornfield 'Vision:' Frisson or Figment?," ''Adventist Currents'', July 1983, 3; for a detailed discussion of the issues. See also Ross E. Winkle, "Disappearing Act: Hiram Edson’s Cornfield Experience," ''Spectrum'' 33, no. 1 (2005): 46–51 for a more recent perspective.</ref>

	Some years later, Edson reported on his experiences following that meeting: "While passing through a large field I was stopped about midway of the field. Heaven seemed open to my view, and I saw distinctly and clearly that instead of our High Priest coming out of the Most Holy of the [[heavenly sanctuary]] to come to this earth on the tenth day of the seventh month, at the end of the 2300 days, that He for the first time entered on that day the second apartment of that sanctuary; and that He had a work to perform in the [[Holy of Holies\|Most Holy]] before coming to this earth in His [[Second Coming]]. That he came to the marriage at that time; in other words, to the [[Ancient of ~~days~~]] to receive a kingdom, dominion, and glory; and we must wait for his return from the wedding."<ref name="Hiram Edson p. 9"/>		Some years later, Edson reported on his experiences following that meeting: "While passing through a large field I was stopped about midway of the field. Heaven seemed open to my view, and I saw distinctly and clearly that instead of our High Priest coming out of the Most Holy of the [[heavenly sanctuary]] to come to this earth on the tenth day of the seventh month, at the end of the 2300 days, that He for the first time entered on that day the second apartment of that sanctuary; and that He had a work to perform in the [[Holy of Holies\|Most Holy]] before coming to this earth in His [[Second Coming]]. That he came to the marriage at that time; in other words, to the [[Ancient of Days]] to receive a kingdom, dominion, and glory; and we must wait for his return from the wedding."<ref name="Hiram Edson p. 9"/>

	Edson's experience led him into an extended study on the topic with [[O. R. L. Crosier]] and F. B. Hahn. They came to the conclusion that "the sanctuary to be cleansed in Daniel 8:14 was not the earth or the church, but the sanctuary in heaven."<ref>[[George R. Knight]], ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, pp. 305–306.</ref> Therefore, the October 22 date marked not the Second Coming of Christ, but rather a heavenly event. This is the basis for the later [[Seventh-day Adventist theology\|Seventh-day Adventist doctrine]] of the [[Investigative Judgement]]. An article written by O. R. L. Crosier titled "To All Who Are ~~waiting~~ for Redemption, the Following is Addressed" summarising their insights, was published in the March 1845 edition of the ''Day-Dawn''.<ref>A copy of this lost publication was discovered by Merlin D. Burt in 1995 and republished in 2006: [[Merlin D. Burt]], {{cite web \|title=The ''Day-Dawn'' of Canandaigua, New York: Reprint of a Significant Millerite Adventist Journal \|url=http://auss.info/auss_publication_file.php?pub_id=352&journal=1&type=pdf \|url-status=dead \|archive-url=https://web.archive.org/web/20110721184913/http://www.auss.info/auss_publication_file.php?pub_id=352&journal=1&type=pdf \|archive-date=July 21, 2011}} . ''[[Andrews University Seminary Studies]]'' 44, no. 2 (2006): 317–330</ref> A more comprehensive article—also by O. R. L. Crosier and titled "The Law of Moses" was published in the ''Day-Star'' of February 7, 1846.<ref>O. R. L. Crosier, "The Law of Moses" ''Day-Star'' (February 7, 1846): 1–8</ref> It is out of this third Millerite group that the [[Seventh-day Adventist Church]] arose.		Edson's experience led him into an extended study on the topic with [[O. R. L. Crosier]] and F. B. Hahn. They came to the conclusion that "the sanctuary to be cleansed in Daniel 8:14 was not the earth or the church, but the sanctuary in heaven."<ref>[[George R. Knight]], ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, pp. 305–306.</ref> Therefore, the October 22 date marked not the Second Coming of Christ, but rather a heavenly event. This is the basis for the later [[Seventh-day Adventist theology\|Seventh-day Adventist doctrine]] of the [[Investigative Judgement]]. An article written by O. R. L. Crosier titled "To All Who Are Waiting for Redemption, the Following is Addressed" summarising their insights, was published in the March 1845 edition of the ''Day-Dawn''.<ref>A copy of this lost publication was discovered by Merlin D. Burt in 1995 and republished in 2006: Merlin D. Burt, {{cite web \|title=The ''Day-Dawn'' of Canandaigua, New York: Reprint of a Significant Millerite Adventist Journal \|url=http://auss.info/auss_publication_file.php?pub_id=352&journal=1&type=pdf \|url-status=dead \|archive-url=https://web.archive.org/web/20110721184913/http://www.auss.info/auss_publication_file.php?pub_id=352&journal=1&type=pdf \|archive-date=July 21, 2011}} ''[[Andrews University Seminary Studies]]'' 44, no. 2 (2006): 317–330.</ref> A more comprehensive article—also by O. R. L. Crosier and titled "The Law of Moses" was published in the ''Day-Star'' of February 7, 1846.<ref>O. R. L. Crosier, "The Law of Moses" ''Day-Star'' (February 7, 1846): 1–8.</ref> It is out of this third Millerite group that the [[Seventh-day Adventist Church]] arose.

	==Doctrine==		==Doctrine==

Marcin Rychlewicz at 10:20, 6 April 2024

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	Others acted as children, basing their belief on Jesus’ words in Mark 10:15, "Truly, I say to you, whoever does not receive the [[kingdom of God]] like a child shall not enter it." O. J. D. Pickands used Revelation 14:14–16 to teach that Christ was now sitting on a white cloud, and must be prayed down. Some simply gave up their beliefs and attempted to rebuild their lives.<ref name="George R. Knight 1999"/>		Others acted as children, basing their belief on Jesus’ words in Mark 10:15, "Truly, I say to you, whoever does not receive the [[kingdom of God]] like a child shall not enter it." O. J. D. Pickands used Revelation 14:14–16 to teach that Christ was now sitting on a white cloud, and must be prayed down. Some simply gave up their beliefs and attempted to rebuild their lives.<ref name="George R. Knight 1999"/>

	Some members rejoined their previous denominations, while a substantial number became [[Shakers]].<ref>[[Whitney R. Cross]], ''The Burned-over District: A Social and Intellectual History of Enthusiastic Religion in Western New York'' (Ithaca, New York: Cornell University Press, 1950), p. 310.</ref> Hundreds joined the [[Shakers]], who believed that Christ had already appeared for the second time in the person of Mother [[Ann Lee]]. The "Advents'" impact was greatest on the Shaker villages at [[Union Village Shaker settlement\|Union Village]] and [[Whitewater Shaker Settlement\|Whitewater, Ohio]], [[Harvard Shaker Village Historic District\|Harvard, Massachusetts]], and [[Canterbury Shaker Village\|Canterbury, New Hampshire]]. Some remained Shakers for the rest of their lives; others left after a short time.<ref>Stephen J. Paterwic, Historical Dictionary of the Shakers (Lanham, Maryland: Scarecrow Press, 2008), p.1.</ref>		Some members rejoined their previous denominations, while a substantial number became [[Shakers]].<ref>[[Whitney R. Cross]], ''The Burned-over District: A Social and Intellectual History of Enthusiastic Religion in Western New York'' (Ithaca, New York: Cornell University Press, 1950), p. 310.</ref> Hundreds joined the [[Shakers]], who believed that Christ had already appeared for the second time in the person of Mother [[Ann Lee]]. The "Advents'" impact was greatest on the Shaker villages at [[Union Village Shaker settlement\|Union Village]] and [[Whitewater Shaker Settlement\|Whitewater, Ohio]], [[Harvard Shaker Village Historic District\|Harvard, Massachusetts]], and [[Canterbury Shaker Village\|Canterbury, New Hampshire]]. Some remained Shakers for the rest of their lives; others left after a short time.<ref>Stephen J. Paterwic, Historical Dictionary of the Shakers (Lanham, Maryland: Scarecrow Press, 2008), p. 1.</ref>

	==Post-Great Disappointment Millerism==		==Post-Great Disappointment Millerism==

Marcin Rychlewicz at 10:15, 6 April 2024

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	In a similar manner, converts were made in [[Norway]] and [[Chile]]. A letter published in ''The Midnight Cry'' of October 12, 1843, from a Mrs. O. S. Burnham of Kaloa, the [[Hawaiian Islands\|Sandwich Islands]], (now Hawaii) stated that she and her husband had accepted the Millerite message and were worshipping with a small company of believers.<ref>[[Josiah Litch]], "The Midnight Cry at the Sandwich Islands," ''Signs of the Times'', October 4, 1843, p. 109.</ref>		In a similar manner, converts were made in [[Norway]] and [[Chile]]. A letter published in ''The Midnight Cry'' of October 12, 1843, from a Mrs. O. S. Burnham of Kaloa, the [[Hawaiian Islands\|Sandwich Islands]], (now Hawaii) stated that she and her husband had accepted the Millerite message and were worshipping with a small company of believers.<ref>[[Josiah Litch]], "The Midnight Cry at the Sandwich Islands," ''Signs of the Times'', October 4, 1843, p. 109.</ref>

	Despite the urging of his supporters, Miller never personally set an exact date for the expected Second Advent. However, in response to their urgings he did narrow the time-period to sometime in the [[Gregorian calendar\|year]] 1843, stating: "My principles in brief, are, that Jesus Christ will come again to this earth, cleanse, purify, and take possession of the same, with all the saints, sometime between March 21, 1843 and March 21, 1844"<ref>Quoted in Everett N. Dick, ''William Miller and the Advent Crisis'' Berrien Springs, Michigan: [Andrews University] Press, 1994, pp. 96–97.</ref> March 21, 1844 passed without incident, and the majority of Millerites maintained their faith. On March 25, Miller wrote to Himes, "I am still looking for the Dear ~~Savior…~~ The time, as I have calculated it, is now filled up; and I expect every moment to see the Savior descend from [[heaven]]. I have now nothing to look for but this glorious hope."<ref>William Miller, "Letter From Mr. Miller—His Position," ''The Advent Herald and Signs of the Times Reporter'', April 10, 1844, p. 77.</ref>		Despite the urging of his supporters, Miller never personally set an exact date for the expected Second Advent. However, in response to their urgings he did narrow the time-period to sometime in the [[Gregorian calendar\|year]] 1843, stating: "My principles in brief, are, that Jesus Christ will come again to this earth, cleanse, purify, and take possession of the same, with all the saints, sometime between March 21, 1843 and March 21, 1844"<ref>Quoted in Everett N. Dick, ''William Miller and the Advent Crisis'' Berrien Springs, Michigan: [Andrews University] Press, 1994, pp. 96–97.</ref> March 21, 1844 passed without incident, and the majority of Millerites maintained their faith. On March 25, Miller wrote to Himes, "I am still looking for the Dear Savior... The time, as I have calculated it, is now filled up; and I expect every moment to see the Savior descend from [[heaven]]. I have now nothing to look for but this glorious hope."<ref>William Miller, "Letter From Mr. Miller—His Position," ''The Advent Herald and Signs of the Times Reporter'', April 10, 1844, p. 77.</ref>

	As [[George R. Knight]] states, the movement's survival was a result of the fact that, "the Millerite leaders had been ‘soft’ on the time... . They allowed for the possibility of small errors in their calculations and even in some of their historic dates."<ref>George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, p. 162.</ref> In fact, on February 28, Miller himself had written, "If Christ comes, as we expect, we will sing the song of victory soon; if not, we will watch, and pray, and preach until he comes, for soon our time, and all prophetic days, will have been filled."<ref>William Miller, "Mr. Miller at Washington," ''[[Advent Herald]]'', March 6, 1844, p. 39.</ref>		As [[George R. Knight]] states, the movement's survival was a result of the fact that, "the Millerite leaders had been ‘soft’ on the time... They allowed for the possibility of small errors in their calculations and even in some of their historic dates."<ref>George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, p. 162.</ref> In fact, on February 28, Miller himself had written, "If Christ comes, as we expect, we will sing the song of victory soon; if not, we will watch, and pray, and preach until he comes, for soon our time, and all prophetic days, will have been filled."<ref>William Miller, "Mr. Miller at Washington," ''[[Advent Herald]]'', March 6, 1844, p. 39.</ref>

	Further discussion and study resulted in the brief adoption of a new date—April 18, 1844, one based on the [[Karaite Judaism\|Karaite Jewish]] calendar (as opposed to the [[Rabbinic Judaism\|Rabbinic]] calendar).<ref>This was not a new thought, and had been discussed by Millerite writers as early as June 21, 1843. "Chronology," ''Signs of the Times'', June 21, 1843, p. 123.</ref> Like the previous date, April 18 passed without Christ's return. More study led the Millerites to believe that they had entered the "tarrying time"—a time of waiting after which Christ would finally return.<ref>{{bibleverse\|\|Matthew\|25:5\|NIV}}</ref><ref>{{bibleverse\|\|Habakkuk\|3:2–3\|NIV}}</ref> This belief sustained the Millerites through the months of May to July 1844. As Knight notes however, this period represented a "flatness in Millerite evangelism," when even the Millerite preachers must have experienced diminished certainty.<ref>George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, p. 168.</ref>		Further discussion and study resulted in the brief adoption of a new date—April 18, 1844, one based on the [[Karaite Judaism\|Karaite Jewish]] calendar (as opposed to the [[Rabbinic Judaism\|Rabbinic]] calendar).<ref>This was not a new thought, and had been discussed by Millerite writers as early as June 21, 1843. "Chronology," ''Signs of the Times'', June 21, 1843, p. 123.</ref> Like the previous date, April 18 passed without Christ's return. More study led the Millerites to believe that they had entered the "tarrying time"—a time of waiting after which Christ would finally return.<ref>{{bibleverse\|\|Matthew\|25:5\|NIV}}.</ref><ref>{{bibleverse\|\|Habakkuk\|3:2–3\|NIV}}.</ref> This belief sustained the Millerites through the months of May to July 1844. As Knight notes however, this period represented a "flatness in Millerite evangelism," when even the Millerite preachers must have experienced diminished certainty.<ref>George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, p. 168.</ref>

	In August 1844 at a camp-meeting in [[Exeter, New Hampshire\|Exeter]], New Hampshire, everything changed when [[Samuel S. Snow]] presented a message of earth-shattering proportions—what became known as the "seventh-month" message or the "true midnight cry."<ref>Snow had previously presented this idea, it was published on February 22, 1844 in the ''Midnight Cry'', and republished in the ''Advent Herald'' on April 3, 1844. Both times however, a cautionary note was appended by the magazines’ editors, indicating that they disagreed with Snow's conclusions. Samuel S. Snow, ''The Midnight Cry'', February 22, 1844., Samuel S. Snow, "Prophetic Time," ''The Advent Herald and Signs of the Times Reporter'', April 3, 1844.</ref> In a complex discussion based on scriptural [[Typology (theology)\|typology]], Snow presented his conclusion (still based on the 2,300-day prophecy in Daniel 8:14), that Christ would return on, "the tenth day of the seventh month of the present year, 1844."<ref>Samuel S. Snow, ''The Advent Herald'', August 21, 1844, p. 20. See also Samuel S. Snow, ''True Midnight Cry'', August 22, 1844, p. 4.</ref>		In August 1844 at a camp-meeting in [[Exeter, New Hampshire\|Exeter]], New Hampshire, everything changed when [[Samuel S. Snow]] presented a message of earth-shattering proportions—what became known as the "seventh-month" message or the "true midnight cry."<ref>Snow had previously presented this idea, it was published on February 22, 1844 in the ''Midnight Cry'', and republished in the ''Advent Herald'' on April 3, 1844. Both times however, a cautionary note was appended by the magazines’ editors, indicating that they disagreed with Snow's conclusions. Samuel S. Snow, ''The Midnight Cry'', February 22, 1844., Samuel S. Snow, "Prophetic Time," ''The Advent Herald and Signs of the Times Reporter'', April 3, 1844.</ref> In a complex discussion based on scriptural [[Typology (theology)\|typology]], Snow presented his conclusion (still based on the 2,300-day prophecy in Daniel 8:14), that Christ would return on, "the tenth day of the seventh month of the present year, 1844."<ref>Samuel S. Snow, ''The Advent Herald'', August 21, 1844, p. 20. See also Samuel S. Snow, ''True Midnight Cry'', August 22, 1844, p. 4.</ref>

Marcin Rychlewicz at 10:10, 6 April 2024

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	As the various dates of Christ's predicted return approached, Millerite publishing increased. In May 1843, 21,000 copies of the various Millerite papers were published for distribution each week. In New York alone, in the five-month period ending April 1843, 600,000 copies of various publications were distributed. In December 1843, Himes proposed the publication of one million tracts, while in May 1844, he announced that five million copies of Millerite publications had been distributed up to that time.<ref>Everett N. Dick, ''William Miller and the Advent Crisis'', Berrien Springs, Michigan: Andrews University Press, 1994, p. 76.</ref>		As the various dates of Christ's predicted return approached, Millerite publishing increased. In May 1843, 21,000 copies of the various Millerite papers were published for distribution each week. In New York alone, in the five-month period ending April 1843, 600,000 copies of various publications were distributed. In December 1843, Himes proposed the publication of one million tracts, while in May 1844, he announced that five million copies of Millerite publications had been distributed up to that time.<ref>Everett N. Dick, ''William Miller and the Advent Crisis'', Berrien Springs, Michigan: Andrews University Press, 1994, p. 76.</ref>

	~~Researcher~~ Ruth Alden Doan examined the geographical distribution of correspondents to the Millerite periodical ''Signs of the Times'' from 1840 to 1847. Out of a total of 615 correspondents, she found that the 131 correspondents from New York ~~state~~ provided the largest group. [[Vermont]] provided another 107, with [[New England]] (excluding Vermont) accounting for a further 279. Outside of these areas, representation was sparse: 23 in [[New Jersey]], [[Pennsylvania]], [[Delaware]] and [[Maryland]] combined; just 65 from the west—including 20 from [[Ohio]]; and only 10 from the [[Southern United States\|Southern ~~states~~]].<ref>Ruth Alden Doan, ''The Miller Heresy, Millennialism, and American Culture'', Philadelphia, Pennsylvania: Temple University Press, 1987.</ref>		Ruth Alden Doan examined the geographical distribution of correspondents to the Millerite periodical ''Signs of the Times'' from 1840 to 1847. Out of a total of 615 correspondents, she found that the 131 correspondents from New York State provided the largest group. [[Vermont]] provided another 107, with [[New England]] (excluding Vermont) accounting for a further 279. Outside of these areas, representation was sparse: 23 in [[New Jersey]], [[Pennsylvania]], [[Delaware]] and [[Maryland]] combined; just 65 from the west—including 20 from [[Ohio]]; and only 10 from the [[Southern United States\|Southern States]].<ref>Ruth Alden Doan, ''The Miller Heresy, Millennialism, and American Culture'', Philadelphia, Pennsylvania: Temple University Press, 1987.</ref>

	While it seems then, that the vast majority of Miller’s followers were of local origin, his message was not limited to his local area—nor even to the United States. Miller preached across the border in Canada’s [[Eastern Townships]] on at least three occasions: in 1835, 1838 and 1840. He made a number of converts there and gained the support of some of the local clergy. At least five Millerite papers were published in Canada: the ''Faithful Watchman''—published in [[Sherbrooke]] from January 1843; the influential ''Voice of Elijah'', published in Montreal from June 1843; the short-lived ''Hope of the Church'' in [[St. Thomas, Ontario\|St. Thomas]] in 1844; ''Behold, He Cometh'' in [[Hamilton, Ontario\|Hamilton]], and the ''Bridegroom's Herald'' in Toronto, both from mid-1844.<ref>Le Roy Edwin Froom, ''The Prophetic Faith of Our Fathers'' Volume IV, Washington, D.C.: Review and Herald, 1954, pp. 624–625, 628.</ref>		While it seems then, that the vast majority of Miller’s followers were of local origin, his message was not limited to his local area—nor even to the United States. Miller preached across the border in Canada’s [[Eastern Townships]] on at least three occasions: in 1835, 1838 and 1840. He made a number of converts there and gained the support of some of the local clergy. At least five Millerite papers were published in Canada: the ''Faithful Watchman''—published in [[Sherbrooke]] from January 1843; the influential ''Voice of Elijah'', published in Montreal from June 1843; the short-lived ''Hope of the Church'' in [[St. Thomas, Ontario\|St. Thomas]] in 1844; ''Behold, He Cometh'' in [[Hamilton, Ontario\|Hamilton]], and the ''Bridegroom's Herald'' in Toronto, both from mid-1844.<ref>Le Roy Edwin Froom, ''The Prophetic Faith of Our Fathers'' Volume IV, Washington, D.C.: Review and Herald, 1954, pp. 624–625, 628.</ref>

	Many travelers or emigrants to the United States who had heard the Second Advent message there returned to their home districts to preach. From 1841, Millerite evangelists appeared in Great Britain, also, though he never travelled there himself. In addition to the nearly $1,000 that Miller and Himes spent supplying literature to enquirers and evangelists in Great Britain, "there is evidence that [in [[Liverpool]], Bristol, and other ports] local Millerite pioneers borrowed copies of Miller's works and Adventist magazines from visiting American sea captains and merchants."<ref>Louis Billington, "The Millerite Adventists in Great Britain, 1840–1850," ''Journal of American Studies'' 1:2 1967, p. 195.</ref>		Many travelers or emigrants to the United States who had heard the Second Advent message there returned to their home districts to preach. From 1841, Millerite evangelists appeared in Great Britain, also, though he never travelled there himself. In addition to the nearly $1,000 that Miller and Himes spent supplying literature to enquirers and evangelists in Great Britain, "there is evidence that [in [[Liverpool]], [[Bristol]], and other ports] local Millerite pioneers borrowed copies of Miller's works and Adventist magazines from visiting American sea captains and merchants."<ref>Louis Billington, "The Millerite Adventists in Great Britain, 1840–1850," ''Journal of American Studies'' 1:2 1967, p. 195.</ref>

	As well as using imported American literature, two Millerite papers were published locally in Great Britain: the ''Second Advent Harbinger'' in Bristol, and the ''British Midnight Cry'' in Liverpool.<ref>Le Roy Edwin Froom, ''The Prophetic Faith of Our Fathers'' Volume IV, Washington, D.C.: Review and Herald, 1954, p. 623.</ref>		As well as using imported American literature, two Millerite papers were published locally in Great Britain: the ''Second Advent Harbinger'' in Bristol, and the ''British Midnight Cry'' in Liverpool.<ref>Le Roy Edwin Froom, ''The Prophetic Faith of Our Fathers'' Volume IV, Washington, D.C.: Review and Herald, 1954, p. 623.</ref>
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	The Millerite message entered Australia through the Canadian paper ''Voice of Elijah''. Thomas Playford, living in [[Adelaide]], was converted thus. Playford spread the Millerite message in Australia, even publishing a book of his sermons: ''Discourses on the Second Advent of Jesus Christ''. Playford’s preaching apparently resulted in a number of converts.<ref>Le Roy Edwin Froom, ''The Prophetic Faith of Our Fathers'' Volume IV, Washington, D.C.: Review and Herald, 1954, p. 712.</ref>		The Millerite message entered Australia through the Canadian paper ''Voice of Elijah''. Thomas Playford, living in [[Adelaide]], was converted thus. Playford spread the Millerite message in Australia, even publishing a book of his sermons: ''Discourses on the Second Advent of Jesus Christ''. Playford’s preaching apparently resulted in a number of converts.<ref>Le Roy Edwin Froom, ''The Prophetic Faith of Our Fathers'' Volume IV, Washington, D.C.: Review and Herald, 1954, p. 712.</ref>

	An English Millerite, James William Bonham, apparently sent copies of ''The Midnight Cry'' to [[Van Diemen’s Land]] (now [[Tasmania]]), though no record remains of their effect.<ref>Hugh Dunton, "The Millerite Adventists and Other Millenarian Groups in Great Britain, 1830–1860", Ph.D., University of London, 1984, p. 114.</ref>		An English Millerite, James William Bonham, apparently sent copies of ''The Midnight Cry'' to [[Van Diemen's Land\|Van Diemen’s Land]] (now [[Tasmania]]), though no record remains of their effect.<ref>Hugh Dunton, "The Millerite Adventists and Other Millenarian Groups in Great Britain, 1830–1860", Ph.D., University of London, 1984, p. 114.</ref>

	In a similar manner, converts were made in [[Norway]] and [[Chile]]. A letter published in ''The Midnight Cry'' of October 12, 1843, from a Mrs. O. S. Burnham of Kaloa, ~~The~~ [[Hawaiian Islands\|Sandwich Islands]], (now Hawaii) stated that she and her husband had accepted the Millerite message and were worshipping with a small company of believers.<ref>[[Josiah Litch]], "The Midnight Cry at the Sandwich Islands," ''Signs of the Times'', October 4, 1843, p. 109.</ref>		In a similar manner, converts were made in [[Norway]] and [[Chile]]. A letter published in ''The Midnight Cry'' of October 12, 1843, from a Mrs. O. S. Burnham of Kaloa, the [[Hawaiian Islands\|Sandwich Islands]], (now Hawaii) stated that she and her husband had accepted the Millerite message and were worshipping with a small company of believers.<ref>[[Josiah Litch]], "The Midnight Cry at the Sandwich Islands," ''Signs of the Times'', October 4, 1843, p. 109.</ref>

	Despite the urging of his supporters, Miller never personally set an exact date for the expected Second Advent. However, in response to their urgings he did narrow the time-period to sometime in the [[Gregorian calendar\|year]] 1843, stating: "My principles in brief, are, that Jesus Christ will come again to this earth, cleanse, purify, and take possession of the same, with all the saints, sometime between March 21, 1843 and March 21, 1844"<ref>Quoted in Everett N. Dick, ''William Miller and the Advent Crisis'' Berrien Springs, Michigan: [Andrews University] Press, 1994, pp. 96–97.</ref> March 21, 1844 passed without incident, and the majority of Millerites maintained their faith. On March 25, Miller wrote to Himes, "I am still looking for the Dear Savior… . The time, as I have calculated it, is now filled up; and I expect every moment to see the Savior descend from [[heaven]]. I have now nothing to look for but this glorious hope."<ref>William Miller, "Letter From Mr. Miller—His Position," ''The Advent Herald and Signs of the Times Reporter'', April 10, 1844, p. 77.</ref>		Despite the urging of his supporters, Miller never personally set an exact date for the expected Second Advent. However, in response to their urgings he did narrow the time-period to sometime in the [[Gregorian calendar\|year]] 1843, stating: "My principles in brief, are, that Jesus Christ will come again to this earth, cleanse, purify, and take possession of the same, with all the saints, sometime between March 21, 1843 and March 21, 1844"<ref>Quoted in Everett N. Dick, ''William Miller and the Advent Crisis'' Berrien Springs, Michigan: [Andrews University] Press, 1994, pp. 96–97.</ref> March 21, 1844 passed without incident, and the majority of Millerites maintained their faith. On March 25, Miller wrote to Himes, "I am still looking for the Dear Savior… The time, as I have calculated it, is now filled up; and I expect every moment to see the Savior descend from [[heaven]]. I have now nothing to look for but this glorious hope."<ref>William Miller, "Letter From Mr. Miller—His Position," ''The Advent Herald and Signs of the Times Reporter'', April 10, 1844, p. 77.</ref>

	As [[George R. Knight]] states, the movement's survival was a result of the fact that, "the Millerite leaders had been ‘soft’ on the time... . They allowed for the possibility of small errors in their calculations and even in some of their historic dates."<ref>George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, p. 162.</ref> In fact, on February 28, Miller himself had written, "If Christ comes, as we expect, we will sing the song of victory soon; if not, we will watch, and pray, and preach until he comes, for soon our time, and all prophetic days, will have been filled."<ref>William Miller, "Mr. Miller at Washington," ''[[Advent Herald]]'', March 6, 1844, p. 39.</ref>		As [[George R. Knight]] states, the movement's survival was a result of the fact that, "the Millerite leaders had been ‘soft’ on the time... . They allowed for the possibility of small errors in their calculations and even in some of their historic dates."<ref>George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, p. 162.</ref> In fact, on February 28, Miller himself had written, "If Christ comes, as we expect, we will sing the song of victory soon; if not, we will watch, and pray, and preach until he comes, for soon our time, and all prophetic days, will have been filled."<ref>William Miller, "Mr. Miller at Washington," ''[[Advent Herald]]'', March 6, 1844, p. 39.</ref>

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	==A national movement==		==A national movement==
	[[Image:2300days.jpg\|thumb\|upright=2.2\|Miller's interpretation of the ''2,300-day'' prophecy time line and its relation to the ''70-week'' prophecy.]]		[[Image:2300days.jpg\|thumb\|upright=2.2\|Miller's interpretation of the ''2,300-day'' prophecy time line and its relation to the ''70-week'' prophecy.]]
	[[Image:Ezrachonology.jpg\|thumb\|upright=2.2\|The beginning of the ''2,300 ~~Days~~'': The decree of Artaxerses in the 7th year of his reign (457 BC) as recorded in Ezra marks the beginning of the ''2300 days''. King's reigns were counted from New Year to New Year following an ''Accession Year''. The Persian New Year began in Nisan (March–April). The Jewish civil New Year began in Tishri (September–October).]]		[[Image:Ezrachonology.jpg\|thumb\|upright=2.2\|The beginning of the ''2,300 days'': The decree of Artaxerses in the 7th year of his reign (457 BC) as recorded in Ezra marks the beginning of the ''2300 days''. King's reigns were counted from New Year to New Year following an ''Accession Year''. The Persian New Year began in Nisan (March–April). The Jewish civil New Year began in Tishri (September–October).]]

	From 1840 onward, '''Millerism''' was transformed from an "obscure, regional movement into a national campaign."<ref>Richard L. Rogers, "[[Millennialism]] and American Culture: [[Adventism\|The Adventist Movement]]," ''[[Comparative Social Research]]'' 13, 1991: 110.</ref> The key figure in this transformation was [[Joshua Vaughan Himes]]—the pastor of Chardon Street Chapel in [[Boston]], and a publisher. Though Himes did not fully accept Miller's ideas until 1842, he established the fortnightly paper ''[[Signs of the Times (magazine)\|Signs of the Times]]'' to publicize them. The first edition was published on February 28, 1840, with Himes as editor. It continues to be published by the [[Seventh-day Adventist Church]] as a monthly evangelistic magazine under the same name.		From 1840 onward, '''Millerism''' was transformed from an "obscure, regional movement into a national campaign."<ref>Richard L. Rogers, "[[Millennialism]] and American Culture: [[Adventism\|The Adventist Movement]]," ''[[Comparative Social Research]]'' 13, 1991: 110.</ref> The key figure in this transformation was [[Joshua Vaughan Himes]]—the pastor of Chardon Street Chapel in [[Boston]], and a publisher. Though Himes did not fully accept Miller's ideas until 1842, he established the fortnightly paper ''[[Signs of the Times (magazine)\|Signs of the Times]]'' to publicize them. The first edition was published on February 28, 1840, with Himes as editor. It continues to be published by the [[Seventh-day Adventist Church]] as a monthly evangelistic magazine under the same name.
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	As the various dates of Christ's predicted return approached, Millerite publishing increased. In May 1843, 21,000 copies of the various Millerite papers were published for distribution each week. In New York alone, in the five-month period ending April 1843, 600,000 copies of various publications were distributed. In December 1843, Himes proposed the publication of one million tracts, while in May 1844, he announced that five million copies of Millerite publications had been distributed up to that time.<ref>Everett N. Dick, ''William Miller and the Advent Crisis'', Berrien Springs, Michigan: Andrews University Press, 1994, p. 76.</ref>		As the various dates of Christ's predicted return approached, Millerite publishing increased. In May 1843, 21,000 copies of the various Millerite papers were published for distribution each week. In New York alone, in the five-month period ending April 1843, 600,000 copies of various publications were distributed. In December 1843, Himes proposed the publication of one million tracts, while in May 1844, he announced that five million copies of Millerite publications had been distributed up to that time.<ref>Everett N. Dick, ''William Miller and the Advent Crisis'', Berrien Springs, Michigan: Andrews University Press, 1994, p. 76.</ref>

	A ~~researcher<!---~~Ruth Alden Doan~~--->~~ examined the geographical distribution of correspondents to the Millerite periodical ''Signs of the Times'' from 1840 to 1847. Out of a total of 615 correspondents, she found that the 131 correspondents from New York state provided the largest group. [[Vermont]] provided another 107, with [[New England]] (excluding Vermont) accounting for a further 279. Outside of these areas, representation was sparse: 23 in [[New Jersey]], [[Pennsylvania]], [[Delaware]] and [[Maryland]] combined; just 65 from the west—including 20 from [[Ohio]]; and only 10 from the [[Southern United States\|Southern states]].<ref>Ruth Alden Doan, ''The Miller Heresy, Millennialism, and American Culture'', Philadelphia, Pennsylvania: Temple University Press, 1987.</ref>		Researcher Ruth Alden Doan examined the geographical distribution of correspondents to the Millerite periodical ''Signs of the Times'' from 1840 to 1847. Out of a total of 615 correspondents, she found that the 131 correspondents from New York state provided the largest group. [[Vermont]] provided another 107, with [[New England]] (excluding Vermont) accounting for a further 279. Outside of these areas, representation was sparse: 23 in [[New Jersey]], [[Pennsylvania]], [[Delaware]] and [[Maryland]] combined; just 65 from the west—including 20 from [[Ohio]]; and only 10 from the [[Southern United States\|Southern states]].<ref>Ruth Alden Doan, ''The Miller Heresy, Millennialism, and American Culture'', Philadelphia, Pennsylvania: Temple University Press, 1987.</ref>

	While it seems then, that the vast majority of Miller’s followers were of local origin, his message was not limited to his local area—nor even to the United States. Miller preached across the border in Canada’s [[Eastern Townships]] on at least three occasions: in 1835, 1838 and 1840. He made a number of converts there and gained the support of some of the local clergy. At least five Millerite papers were published in Canada: the ''Faithful Watchman''—published in [[Sherbrooke]] from January 1843; the influential ''Voice of Elijah'', published in Montreal from June 1843; the short-lived ''Hope of the Church'' in [[St. Thomas, Ontario\|St. Thomas]] in 1844; ''Behold, He Cometh'' in [[Hamilton, Ontario\|Hamilton]], and the ''Bridegroom's Herald'' in Toronto, both from mid-1844.<ref>Le Roy Edwin Froom, ''The Prophetic Faith of Our Fathers'' Volume IV, Washington, D.C.: Review and Herald, 1954, pp. 624–625, 628.</ref>		While it seems then, that the vast majority of Miller’s followers were of local origin, his message was not limited to his local area—nor even to the United States. Miller preached across the border in Canada’s [[Eastern Townships]] on at least three occasions: in 1835, 1838 and 1840. He made a number of converts there and gained the support of some of the local clergy. At least five Millerite papers were published in Canada: the ''Faithful Watchman''—published in [[Sherbrooke]] from January 1843; the influential ''Voice of Elijah'', published in Montreal from June 1843; the short-lived ''Hope of the Church'' in [[St. Thomas, Ontario\|St. Thomas]] in 1844; ''Behold, He Cometh'' in [[Hamilton, Ontario\|Hamilton]], and the ''Bridegroom's Herald'' in Toronto, both from mid-1844.<ref>Le Roy Edwin Froom, ''The Prophetic Faith of Our Fathers'' Volume IV, Washington, D.C.: Review and Herald, 1954, pp. 624–625, 628.</ref>

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	==Origins==		==Origins==
	Miller was a prosperous farmer, a [[Baptist]] [[laity\|lay]] preacher, and student of the Bible living in northeastern [[New York (state)\|New York]]. He spent years of intensive study of symbolic meaning of the [[prophecy\|prophecies]] of [[Daniel (biblical figure)\|Daniel]], especially Daniel 8:14 (Unto two thousand and three hundred days; then shall the sanctuary be cleansed), the [[Daniel 8\|2,300-day prophecy]].<ref name="sylvester1">{{harvnb\|Bliss\|1853\|p=79}}</ref>		Miller was a prosperous farmer, a [[Baptist]] [[laity\|lay]] preacher, and student of the Bible living in northeastern [[New York (state)\|New York]]. He spent years of intensive study of symbolic meaning of the [[prophecy\|prophecies]] of [[Daniel (biblical figure)\|Daniel]], especially Daniel 8:14 (Unto two thousand and three hundred days; then shall the sanctuary be cleansed), the [[Daniel 8\|2,300-day prophecy]].<ref name="sylvester1">{{harvnb\|Bliss\|1853\|p=79}}.</ref>

	Miller believed that the cleansing of the sanctuary represented the Earth's destruction by fire at Christ's [[Second Coming]]. Using the [[Day-year principle\|year-day method]] of prophetic interpretation, Miller became convinced that the 2,300-day period started in 457 BC with the decree to rebuild [[Jerusalem]] by [[Artaxerxes I of Persia]]. Simple calculation then indicated that this period would end about 1843. In September 1822, Miller formally stated his conclusions in a twenty-point document, including article 15, "I believe that the second coming of Jesus Christ is near, even at the door, even within twenty-one years,—on or before 1843."<ref name="sylvester1"/> This document remained private for many years.		Miller believed that the cleansing of the sanctuary represented the Earth's destruction by fire at Christ's [[Second Coming]]. Using the [[Day-year principle\|year-day method]] of prophetic interpretation, Miller became convinced that the 2,300-day period started in 457 BC with the decree to rebuild [[Jerusalem]] by [[Artaxerxes I of Persia]]. Simple calculation then indicated that this period would end about 1843. In September 1822, Miller formally stated his conclusions in a twenty-point document, including article 15, "I believe that the second coming of Jesus Christ is near, even at the door, even within twenty-one years,—on or before 1843."<ref name="sylvester1"/> This document remained private for many years.

	Miller did eventually share his views, first to a few friends privately and later to some ministerial acquaintances. Initially he was disappointed at the lack of response from those he spoke to. "To my astonishment, I found very few who listened with any interest. Occasionally, one would see the force of the evidence, but the great majority passed it by as an idle tale."<ref>{{harvnb\|Miller\|1845\|p=15}}</ref>		Miller did eventually share his views, first to a few friends privately and later to some ministerial acquaintances. Initially he was disappointed at the lack of response from those he spoke to. "To my astonishment, I found very few who listened with any interest. Occasionally, one would see the force of the evidence, but the great majority passed it by as an idle tale."<ref>{{harvnb\|Miller\|1845\|p=15}}.</ref>

	Miller states that he began his public lecturing in the village of [[Dresden, Washington County, New York]], some 16 miles from his home, on "the first Sabbath in August 1833."<ref>{{harvnb\|Miller\|1845\|p=18}}</ref> However, as [[Sylvester Bliss]] points out, "The printed article from which this is copied was written in 1845. By an examination of his correspondence, it appears that he must have begun to lecture in August 1831. So that this date is a mistake of the printer or an error in Mr. Miller's memory."<ref name="sylvester1"/>		Miller states that he began his public lecturing in the village of [[Dresden, Washington County, New York]], some 16 miles from his home, on "the first Sabbath in August 1833."<ref>{{harvnb\|Miller\|1845\|p=18}}.</ref> However, as [[Sylvester Bliss]] points out, "The printed article from which this is copied was written in 1845. By an examination of his correspondence, it appears that he must have begun to lecture in August 1831. So that this date is a mistake of the printer or an error in Mr. Miller's memory."<ref name="sylvester1"/>

	In 1832, Miller submitted a series of sixteen articles to the ''Vermont Telegraph''—a [[Baptist]] paper. The first of these was published on May 15, and Miller writes of the public's response, "I began to be flooded with letters of inquiry respecting my views, and visitors flocked to converse with me on the subject."<ref>{{harvnb\|Miller\|1845\|p=17}}</ref> In 1834, unable to personally comply with many of the urgent requests for information and the invitations to travel and preach that he received, Miller published a synopsis of his teachings in a "little tract of 64 pages." These he "...scattered, the most of them gratuitously, sending them in reply to letters of inquiry and to places which I could not visit."<ref>{{harvnb\|Miller\|1845\|p=19}}</ref>		In 1832, Miller submitted a series of sixteen articles to the ''Vermont Telegraph''—a [[Baptist]] paper. The first of these was published on May 15, and Miller writes of the public's response, "I began to be flooded with letters of inquiry respecting my views, and visitors flocked to converse with me on the subject."<ref>{{harvnb\|Miller\|1845\|p=17}}.</ref> In 1834, unable to personally comply with many of the urgent requests for information and the invitations to travel and preach that he received, Miller published a synopsis of his teachings in a "little tract of 64 pages." These he "...scattered, the most of them gratuitously, sending them in reply to letters of inquiry and to places which I could not visit."<ref>{{harvnb\|Miller\|1845\|p=19}}.</ref>

	==A national movement==		==A national movement==

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	==See also==		==See also==
	* [[:Category:Adventism]]		* [[:Category:Adventism]]
			* [[Burned-over District]]
	* [[Christian eschatology]]		* [[Christian eschatology]]
	* [[Christian revival]]		* [[Christian revival]]

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	In a similar manner, converts were made in [[Norway]] and [[Chile]]. A letter published in ''The Midnight Cry'' of October 12, 1843, from a Mrs. O. S. Burnham of Kaloa, the [[Hawaiian Islands\|Sandwich Islands]], (now Hawaii) stated that she and her husband had accepted the Millerite message and were worshipping with a small company of believers.<ref>[[Josiah Litch]], "The Midnight Cry at the Sandwich Islands," ''Signs of the Times'', October 4, 1843, p. 109.</ref>		In a similar manner, converts were made in [[Norway]] and [[Chile]]. A letter published in ''The Midnight Cry'' of October 12, 1843, from a Mrs. O. S. Burnham of Kaloa, the [[Hawaiian Islands\|Sandwich Islands]], (now Hawaii) stated that she and her husband had accepted the Millerite message and were worshipping with a small company of believers.<ref>[[Josiah Litch]], "The Midnight Cry at the Sandwich Islands," ''Signs of the Times'', October 4, 1843, p. 109.</ref>

	Despite the urging of his supporters, Miller never personally set an exact date for the expected Second Advent. However, in response to their urgings he did narrow the time-period to sometime in the [[Gregorian calendar\|year]] 1843, stating: "My principles in brief, are, that Jesus Christ will come again to this earth, cleanse, purify, and take possession of the same, with all the saints, sometime between March 21, 1843 and March 21, 1844"<ref>Quoted in Everett N. Dick, ''William Miller and the Advent Crisis'' Berrien Springs, Michigan: [Andrews University] Press, 1994, pp. 96–97.</ref> March 21, 1844 passed without incident, and the majority of Millerites maintained their faith. On March 25, Miller wrote to Himes, "I am still looking for the Dear ~~Savior…~~ The time, as I have calculated it, is now filled up; and I expect every moment to see the Savior descend from [[heaven]]. I have now nothing to look for but this glorious hope."<ref>William Miller, "Letter From Mr. Miller—His Position," ''The Advent Herald and Signs of the Times Reporter'', April 10, 1844, p. 77.</ref>		Despite the urging of his supporters, Miller never personally set an exact date for the expected Second Advent. However, in response to their urgings he did narrow the time-period to sometime in the [[Gregorian calendar\|year]] 1843, stating: "My principles in brief, are, that Jesus Christ will come again to this earth, cleanse, purify, and take possession of the same, with all the saints, sometime between March 21, 1843 and March 21, 1844"<ref>Quoted in Everett N. Dick, ''William Miller and the Advent Crisis'' Berrien Springs, Michigan: [Andrews University] Press, 1994, pp. 96–97.</ref> March 21, 1844 passed without incident, and the majority of Millerites maintained their faith. On March 25, Miller wrote to Himes, "I am still looking for the Dear Savior... The time, as I have calculated it, is now filled up; and I expect every moment to see the Savior descend from [[heaven]]. I have now nothing to look for but this glorious hope."<ref>William Miller, "Letter From Mr. Miller—His Position," ''The Advent Herald and Signs of the Times Reporter'', April 10, 1844, p. 77.</ref>

	As [[George R. Knight]] states, the movement's survival was a result of the fact that, "the Millerite leaders had been ‘soft’ on the time... . They allowed for the possibility of small errors in their calculations and even in some of their historic dates."<ref>George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, p. 162.</ref> In fact, on February 28, Miller himself had written, "If Christ comes, as we expect, we will sing the song of victory soon; if not, we will watch, and pray, and preach until he comes, for soon our time, and all prophetic days, will have been filled."<ref>William Miller, "Mr. Miller at Washington," ''[[Advent Herald]]'', March 6, 1844, p. 39.</ref>		As [[George R. Knight]] states, the movement's survival was a result of the fact that, "the Millerite leaders had been ‘soft’ on the time... They allowed for the possibility of small errors in their calculations and even in some of their historic dates."<ref>George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, p. 162.</ref> In fact, on February 28, Miller himself had written, "If Christ comes, as we expect, we will sing the song of victory soon; if not, we will watch, and pray, and preach until he comes, for soon our time, and all prophetic days, will have been filled."<ref>William Miller, "Mr. Miller at Washington," ''[[Advent Herald]]'', March 6, 1844, p. 39.</ref>

	Further discussion and study resulted in the brief adoption of a new date—April 18, 1844, one based on the [[Karaite Judaism\|Karaite Jewish]] calendar (as opposed to the [[Rabbinic Judaism\|Rabbinic]] calendar).<ref>This was not a new thought, and had been discussed by Millerite writers as early as June 21, 1843. "Chronology," ''Signs of the Times'', June 21, 1843, p. 123.</ref> Like the previous date, April 18 passed without Christ's return. More study led the Millerites to believe that they had entered the "tarrying time"—a time of waiting after which Christ would finally return.<ref>{{bibleverse\|\|Matthew\|25:5\|NIV}}</ref><ref>{{bibleverse\|\|Habakkuk\|3:2–3\|NIV}}</ref> This belief sustained the Millerites through the months of May to July 1844. As Knight notes however, this period represented a "flatness in Millerite evangelism," when even the Millerite preachers must have experienced diminished certainty.<ref>George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, p. 168.</ref>		Further discussion and study resulted in the brief adoption of a new date—April 18, 1844, one based on the [[Karaite Judaism\|Karaite Jewish]] calendar (as opposed to the [[Rabbinic Judaism\|Rabbinic]] calendar).<ref>This was not a new thought, and had been discussed by Millerite writers as early as June 21, 1843. "Chronology," ''Signs of the Times'', June 21, 1843, p. 123.</ref> Like the previous date, April 18 passed without Christ's return. More study led the Millerites to believe that they had entered the "tarrying time"—a time of waiting after which Christ would finally return.<ref>{{bibleverse\|\|Matthew\|25:5\|NIV}}.</ref><ref>{{bibleverse\|\|Habakkuk\|3:2–3\|NIV}}.</ref> This belief sustained the Millerites through the months of May to July 1844. As Knight notes however, this period represented a "flatness in Millerite evangelism," when even the Millerite preachers must have experienced diminished certainty.<ref>George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, p. 168.</ref>

	In August 1844 at a camp-meeting in [[Exeter, New Hampshire\|Exeter]], New Hampshire, everything changed when [[Samuel S. Snow]] presented a message of earth-shattering proportions—what became known as the "seventh-month" message or the "true midnight cry."<ref>Snow had previously presented this idea, it was published on February 22, 1844 in the ''Midnight Cry'', and republished in the ''Advent Herald'' on April 3, 1844. Both times however, a cautionary note was appended by the magazines’ editors, indicating that they disagreed with Snow's conclusions. Samuel S. Snow, ''The Midnight Cry'', February 22, 1844., Samuel S. Snow, "Prophetic Time," ''The Advent Herald and Signs of the Times Reporter'', April 3, 1844.</ref> In a complex discussion based on scriptural [[Typology (theology)\|typology]], Snow presented his conclusion (still based on the 2,300-day prophecy in Daniel 8:14), that Christ would return on, "the tenth day of the seventh month of the present year, 1844."<ref>Samuel S. Snow, ''The Advent Herald'', August 21, 1844, p. 20. See also Samuel S. Snow, ''True Midnight Cry'', August 22, 1844, p. 4.</ref>		In August 1844 at a camp-meeting in [[Exeter, New Hampshire\|Exeter]], New Hampshire, everything changed when [[Samuel S. Snow]] presented a message of earth-shattering proportions—what became known as the "seventh-month" message or the "true midnight cry."<ref>Snow had previously presented this idea, it was published on February 22, 1844 in the ''Midnight Cry'', and republished in the ''Advent Herald'' on April 3, 1844. Both times however, a cautionary note was appended by the magazines’ editors, indicating that they disagreed with Snow's conclusions. Samuel S. Snow, ''The Midnight Cry'', February 22, 1844., Samuel S. Snow, "Prophetic Time," ''The Advent Herald and Signs of the Times Reporter'', April 3, 1844.</ref> In a complex discussion based on scriptural [[Typology (theology)\|typology]], Snow presented his conclusion (still based on the 2,300-day prophecy in Daniel 8:14), that Christ would return on, "the tenth day of the seventh month of the present year, 1844."<ref>Samuel S. Snow, ''The Advent Herald'', August 21, 1844, p. 20. See also Samuel S. Snow, ''True Midnight Cry'', August 22, 1844, p. 4.</ref>

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	==Origins==		==Origins==
	Miller was a prosperous farmer, a [[Baptist]] [[laity\|lay]] preacher, and student of the Bible living in northeastern [[New York (state)\|New York]]. He spent years of intensive study of symbolic meaning of the [[prophecy\|prophecies]] of [[Daniel (biblical figure)\|Daniel]], especially Daniel 8:14 (Unto two thousand and three hundred days; then shall the sanctuary be cleansed), the [[Daniel 8\|2,300-day prophecy]].<ref name="sylvester1">{{harvnb\|Bliss\|1853\|p=79}}</ref>		Miller was a prosperous farmer, a [[Baptist]] [[laity\|lay]] preacher, and student of the Bible living in northeastern [[New York (state)\|New York]]. He spent years of intensive study of symbolic meaning of the [[prophecy\|prophecies]] of [[Daniel (biblical figure)\|Daniel]], especially Daniel 8:14 (Unto two thousand and three hundred days; then shall the sanctuary be cleansed), the [[Daniel 8\|2,300-day prophecy]].<ref name="sylvester1">{{harvnb\|Bliss\|1853\|p=79}}.</ref>

	Miller believed that the cleansing of the sanctuary represented the Earth's destruction by fire at Christ's [[Second Coming]]. Using the [[Day-year principle\|year-day method]] of prophetic interpretation, Miller became convinced that the 2,300-day period started in 457 BC with the decree to rebuild [[Jerusalem]] by [[Artaxerxes I of Persia]]. Simple calculation then indicated that this period would end about 1843. In September 1822, Miller formally stated his conclusions in a twenty-point document, including article 15, "I believe that the second coming of Jesus Christ is near, even at the door, even within twenty-one years,—on or before 1843."<ref name="sylvester1"/> This document remained private for many years.		Miller believed that the cleansing of the sanctuary represented the Earth's destruction by fire at Christ's [[Second Coming]]. Using the [[Day-year principle\|year-day method]] of prophetic interpretation, Miller became convinced that the 2,300-day period started in 457 BC with the decree to rebuild [[Jerusalem]] by [[Artaxerxes I of Persia]]. Simple calculation then indicated that this period would end about 1843. In September 1822, Miller formally stated his conclusions in a twenty-point document, including article 15, "I believe that the second coming of Jesus Christ is near, even at the door, even within twenty-one years,—on or before 1843."<ref name="sylvester1"/> This document remained private for many years.

	Miller did eventually share his views, first to a few friends privately and later to some ministerial acquaintances. Initially he was disappointed at the lack of response from those he spoke to. "To my astonishment, I found very few who listened with any interest. Occasionally, one would see the force of the evidence, but the great majority passed it by as an idle tale."<ref>{{harvnb\|Miller\|1845\|p=15}}</ref>		Miller did eventually share his views, first to a few friends privately and later to some ministerial acquaintances. Initially he was disappointed at the lack of response from those he spoke to. "To my astonishment, I found very few who listened with any interest. Occasionally, one would see the force of the evidence, but the great majority passed it by as an idle tale."<ref>{{harvnb\|Miller\|1845\|p=15}}.</ref>

	Miller states that he began his public lecturing in the village of [[Dresden, Washington County, New York]], some 16 miles from his home, on "the first Sabbath in August 1833."<ref>{{harvnb\|Miller\|1845\|p=18}}</ref> However, as [[Sylvester Bliss]] points out, "The printed article from which this is copied was written in 1845. By an examination of his correspondence, it appears that he must have begun to lecture in August 1831. So that this date is a mistake of the printer or an error in Mr. Miller's memory."<ref name="sylvester1"/>		Miller states that he began his public lecturing in the village of [[Dresden, Washington County, New York]], some 16 miles from his home, on "the first Sabbath in August 1833."<ref>{{harvnb\|Miller\|1845\|p=18}}.</ref> However, as [[Sylvester Bliss]] points out, "The printed article from which this is copied was written in 1845. By an examination of his correspondence, it appears that he must have begun to lecture in August 1831. So that this date is a mistake of the printer or an error in Mr. Miller's memory."<ref name="sylvester1"/>

	In 1832, Miller submitted a series of sixteen articles to the ''Vermont Telegraph''—a [[Baptist]] paper. The first of these was published on May 15, and Miller writes of the public's response, "I began to be flooded with letters of inquiry respecting my views, and visitors flocked to converse with me on the subject."<ref>{{harvnb\|Miller\|1845\|p=17}}</ref> In 1834, unable to personally comply with many of the urgent requests for information and the invitations to travel and preach that he received, Miller published a synopsis of his teachings in a "little tract of 64 pages." These he "...scattered, the most of them gratuitously, sending them in reply to letters of inquiry and to places which I could not visit."<ref>{{harvnb\|Miller\|1845\|p=19}}</ref>		In 1832, Miller submitted a series of sixteen articles to the ''Vermont Telegraph''—a [[Baptist]] paper. The first of these was published on May 15, and Miller writes of the public's response, "I began to be flooded with letters of inquiry respecting my views, and visitors flocked to converse with me on the subject."<ref>{{harvnb\|Miller\|1845\|p=17}}.</ref> In 1834, unable to personally comply with many of the urgent requests for information and the invitations to travel and preach that he received, Miller published a synopsis of his teachings in a "little tract of 64 pages." These he "...scattered, the most of them gratuitously, sending them in reply to letters of inquiry and to places which I could not visit."<ref>{{harvnb\|Miller\|1845\|p=19}}.</ref>

	==A national movement==		==A national movement==