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Spring 1995 Adventist Heritage - Vol. 16, No. 3 Adventist Heritage, Inc.
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3 \1• ~ 3 \11 14 THE ONE W lEEK.
A ~~~@ ~im~ J~ ~~ ~& ~ a ~ill ' viS IONS ~ or DANIEL 6 J8HN. Sf.YOITU·D AY ADVENTIST PU BUSKIN ' ASSOCIATIO N. ~ATTIJ: CRHK. MlCJ{!GAfl. Editor-in-Chief Ronald D. Graybill La Sierra Unit•ersi ty
Associate Editor Dorothy Minchin-Comm La ierra Unit•er ity Gary Land Andrews University
Managing Editor Gary Chartier La Sierra University Volume 16, Number 3 Spring 1995
Letters to the Editor 2
The Editor's Stump 3 Gary Chartier
Experience 4 The Millerite Experience: Charles Teel, ]r. Shared Symbols Informing Timely Riddles?
Sanctuary 9 The Journey of an Idea Fritz Guy
Reason 14 "A Feast of Reason" Anne Freed The Appeal of William Miller's Way of Reading the Bible
Obituary 22 William Miller: An Obituary Evaluation of a Life Frederick G. Hoyt
Music 30 Isaac Watts and "The God of Glory" Kenneth Logan A Second Advent Hymn Dominates Early American Publication
Education 36 A Woman's Struggle to Pioneer a Curriculum Susie Myers
Book Review 40 Putting the Millerites in Context David Pendleton
Book Review 41 A Definitive History of Millerism Gary Chartier
Adventist Heritage is published by La Sierra University, 4700 Pierce Street, Riverside, CA 92515-824, (909) 785-2181. Email: [email protected]. Bulk postage rates paid at Riverside, CA. Copyright© 1995 by La Sierra University, Riverside, CA 92515- 8247. SUBSCRIPTION RATES: $12 for three issues ($18 overseas surface, $25 overseas air); $30.00 for nine issues ($56.00 overseas surface, $63.00 overseas air). Available back issues are sold at $4 each. Subscription orders, change of address notices, editorial correspondence and manuscripts should be sent to: Adventist Heritage, La Sierra University, Riverside, CA 92515-824 7. Adventist Heritage invites manuscripts. Each will be considered, but no responsibility will be assumed for unsolicited materials. Adventist Heritage is indexed in the SDA Periodical Index, and is available from University Microfilms International. ISSN 0360-389X. L E T T E R s T 0 T H E E D I T 0 R
To the editors: "We do appreciate the courage and determination that it took to come and to break the isolation we suffer, Because of my long association and service at Atlan not only from the world in general but unfortunately from tic Union College, I read the spring issue of Adventist fellow Adventists as well. The concerts we enjoyed re Heritage featuring the college with intense interest. How minded us that we belong together and need each other." ever, I was greatly distressed by the unfavorable reference D. Birkenstock to the New England Youth Ensemble made by the writer Rector of the article, "Yet with a Steady Beat: Blacks at AU C." Helderberg College For this reason I feel constrained to correct the inaccurate picture presented by the writer. "Having you in Africa, especially Kwa 1-The tour by the NEYE was during the Thema Church was the most exciting experi summer, not the school year of 1988-89. There ence in our entire lives. One is forced to think fore all students participating were free to engage of heaven with all those melodious instru in any activity of their own choice. ments, besides being together with our 'white' 2-The statement in the article that the brethren, we were truly blest." NEYE is a "predominantly white group" is non Bingo Thipe factual and very misleading. The facts are the Kwa-Thema Township SDA Church Ensemble has always been open to all races and is entirely based on talent and character. It is of Such statements as these made the effort special significance to note that the two leading and struggle worth while. And the members of soloists for the past 15 years have been Afro the NEYE still look back on the South African tour as the most spiritually enriching experi Americans, and they have both been featured on Adventist Heritage almost every concert without exception (which Volume 16, Number 2 ence of their lives. cannot be said of any soloist of any other race). VIRGINIA-GENE RITTENHOUSE This was simply because their talents and char- DIRECTOR acters were of the top quality. NEW E NGLAND YOUTH ENSEMBLE 3-The statement that black-white opposition ulti mately derailed the trip planned for the 1989-90 school year for the choir and the orchestra is also questionable. For again the tour was for the summer and was not under Erratum: My departure from Adventist Heritage and my the sponsorship of the college financially or any other way. return to full-time service in the Department of English Incidentally, we learned that a youth rally had been and Communication, La Sierra University, was less grace planned for the young black SDAs of Johannesburg, and ful than originally planned. I was to have terminated my 4,000 were expected to attend. They were keenly disap position with Adventist Heritage on July 1, 1994. An pointed when the tour was "derailed" by the strong oppo accident in early March, however, called for hospitaliza sition on the campus of AUC. tion and a prolonged convalescence. ·My name, therefore, The letters of response that poured in from those of all should not have appeared as editor-in-chief in the last issue . races regarding our first tour were most touching. Such (16.2). I was glad to feature my alma mater, Atlantic statements as: Union College, in that issue, and Jocey Fay did a fine job of pulling all of the material together. I saw none of the "Your group of young people have done more for race copy, however, before it went to press. Some of the relationships within our church in South Africa than any opinions expressed, therefore, do not represent the view impassionated political speech has done or ever will do." point of my editorship. ,_ - Church Ministries Department DoROTHY MINCHIN-COMM
2 A DVENTIST HERITAGE/ Spring 1995 THE E_DITOR'S 5TUMP
Without the Millerites, there would be no Adventist explores just what it was about William Miller's way of heritage-and thus no Adventist Heritage. reading the Bible that made his message attractive to his On the morning of October 23, 1844, the followers of contemporaries-thus telling us something about them, Baptist lay preacher William Miller awoke to the discov about Miller, and perhaps also about ourselves. Fred Hoyt ery that Jesus had not returned as Miller had predicted. considers the ways in which William Miller's contempo Despite the pain associated with what they came to call raries, inside and outside the movement he founded, the "Great Disappointment," many continued to trust the remembered him on the occasion of his death; in so doing, ~ss ential rightness of Miller's prophetic calculations and, Hoyt focuses our attention on the public perceptions of more importantly, to value the intense experience of Millerism in the wake of the Disappointment. And Fritz Christian faith that had empowered and united them. Guy examines how the Millerites who became Adventists During the next few years, they explored and resolved came to reinterpret the Great Disappointment through a variety of thorny doctrinal issues. At the same time, their doctrine of Christ's ministry in the heavenly sanctu those who became the first Seventh-day Adventists built ary. on the bonds of Millerite community to create an increas Two book reviews also address related themes. David ingly elaborate and integrated organizational structure Pendleton provides an overview of the new edition of The devoted to proclaiming the gospel of God's love in the Disappointed, perhaps the most important historical study light of their belief in Jesus' imminent Second Advent. of Millerism in its social context to date. And I assess Almost unintentionally, they became a tight-knit, George Knight's recent history of the Millerite move clearly defined family of faith. Adventist doctrinal and ment, briefly exploring the contemporary significance of behavioraldistinctives- notablytheSabbath-reinforced the story Knight tells so comprehensively. a sense of their unique identity. And Adventist institu Also in this issue, you'll find two other articles sure to tions provided the space within which they could create be of interest. Education has been among the most an alternative world-as sociologists Malcolm Bull and important of the legacies left us by the early Adventists. Keith Lockhart put it, a counter-America- within which And Alma McKibbin was among the most dedicated and they could live out their vision of life under God. influential of pioneer Adventist educators. You can find The creation of Adventist institutions h as given us about this devoted woman in Susie Myers's discussion of the chance to reflect together on our identity as a people. her early years. Congregationalist divine Isaac W atts One way in which we can do so is through our ongoing continues to be among the most popular Christian hymn attempts to understand the nature and meaning ofAdven writers of all time. And W atts's hymn, "The God of tist history- through, among oth er media, this journal. Glory," was a source of inspiration for Millerites who And as we think about our past, we cannot but return to looked for the soon return of Jesus. In this issue, Kenneth the Millerites. Logan examines this hymn and considers its importance. It is especially appropriate that we do so now, in the I hope you'll enjoy the time you spend reading this wake of the 150th anniversary of the Great Disappoint issue and thinking about the Millerites, their predecessors, ment, marked by Adventists worldwide on October 22, and their successors. The story of Miller's movement and 1994. The central cluster in this issue is therefore designed its aftermath is a fascinating one even for people whose to highlight various features of the Millerite experience lives Millerism has not directly touched. For those of us and legacy. Charles T ee! provides a brush-stroke overview who are, in some sense, William Miller's heirs, it is all the of Millerism's changing relationship with the wider cul more intriguing and meaningful. ture of mid-nineteenth-century America. Anne Freed G ARY CHARTIER
EDITOR'S STUMP 3 E X p E R E N c E
The Millerite Experience: Shared Symbols Informing Timely Riddles?
Charles Teel, ]r.
N ever have I been !odious sounds as our mixed quartet qui tricky dialog with tenors and basses-with more profoundly moved by the shared etly sang Sabbath veper hymns, assertively lyrics admonishing the faithful to "Put away symbols of my Millerite and Adventist harmonized on traditional Second Ad your wine and beer and cider; Nature's right heritage than on a Sabbath afternoon in vent songs, and enthusiastically belted to rule must never be denied 'er." the 1960s when I pilgrimaged to Wash out hyperbolic health tunes. The familiar A common heritage is built upon ington, New Hampshire, site of the first shared symbols, shared memories, shared Seventh-day Adventist Church. stories, shared meanings, shared glosses, We walked through a time warp into shared understanding , and shared the sanctuary of this nineteenth-century misunderstandings. There would be no clapboard structure-entered by our tight common heritage were it not for William knit foursome via gender-specific doors. Miller, his first lieutenant Joshua V. For several hours we were immersed in the Himes, Millerite senior statesman Joseph world of our Millerite and Seventh-day Bates, younger Millerite preacher James Adventist forbears. The famous Millerite White, and his bride-to-be Ellen Harmon. Chart of 1842 calculated the end of time These movement leaders have be with clear precision. Drawings portrayed queathed symbols that bind. They form Millerite and early Adventist cosmologies, the basis of our peopehood. complete with apocalyptic beasts and por One hundred and fifty years follow tents. And faded photographs of Miller ing the Great Disappointment of 1844 we ite and Adventist pioneers testified to the pause to take stock of meanings. I want longevity of a Blessed Hope, a hope which here to sketch an overview of the Miller spanned Dark Days, falling stars, and Great ite story with a view toward asking how Disappointments. "Day is Dying in theW est" merged into "I the Millerite experience might inform But it was the hymns and tunes of the Saw One Weary" and culminated with lives lived in the present. I do so under Millerite and early Adventist period that "Water, Pure Water" and "Pure Cold headings which call attention to a reform most captivated us on that Sabbath. The Water." These latter tunes included dra ist heritage, an initial inclusive cry, a leather chests of the pump organ swelled matic rests and high "G" fortissimos and subsequent exclusive cry, and a conclud and pipes obligingly responded with me- required altos and sopranos to enter into ing and unscientific postscript composed
4 ADVENTIST HERITAGE I Spring 1995 of" So what?" comments and questions. tinction to John Donne in quite another precept and number upon number, Miller 1. The Millerites were at once a part of context.) What cannot be gainsaid: that developed an eschatological schema that the fringe-cum-cutting-edge action in reformist Boston fostered a reformist ferment which was generally open to discussion and modi and come-outer New England . No less an called forth the likes of those groupings fication on all points but two: Christ would authority than venerable historian Henry and gropings cited so ·approvingly by return, and he would return "about 1843." Steele Commager accords the Millerites a Commager-and that those who became On his own, Miller heralded the place in the roster of heady reformers Millerites were there in the thick of things. bridegroom's return for fully a half dozen or, at minimum, high flying enthusiasts 2. An inclusive cry, "Behold the Bride years before Methodist minister Josiah Litch of Boston at mid century. groom cometh, go ye out to meet Him," and Christian Connection cleric Joshua V. For the reformers, at least, Boston was characterized the early Millerite movement Himes joined the cause. Subsequently, the Hub of the Universe . They could preach an inclusive movement which attracted Charles Fitch, Congregationalist-cum-Pres pantheism in the pulpit, transcendentalism in the energies of leaders who were at once byterianpastorandanearlyrecruitof]osiah the schoolroom, socialism in the market place, committed to both religious and reform Litch, emerged as one of the movement's abolit-ion in Faneuil Hall; they could agitate movements. (This inclusive "Bride-groom most aggressive communicators-by word, the most extravagant causes and you would phase" of the Millerite movement begins in pen, and chart. That the Millerite move have to listen to them . And they consorted 1839 when publicist/organizer/apologist ment numbered among its leaders persons with the worst of men, and of •women too . Joshua V. Himes moved Miller from "sand drawn from these diverse communions il W'hether they went they trailed behind them lot" countryside engagements to "big league" lustrates the cross-denominational appeal clouds of high flying enthusiasts-spiritual movement presentations at Himes' famed and inclusive nature of the movement. ists, phrenologists, Swedenborgians, Miller Chardon Street Chapel in Boston.) The positive affirmation, "The Bride ice s, vegetarians, Grahamites, prohibition Armed only with Bible, concordance, groom Cometh!" allowed for broad ap ists, feminists, non-resisters, Thomsonians, and a wooden literalism that allowed the peal to the various Protestant groups. The Comouters of every shape and hue. prophetic and apocalyptic works of Scrip Millerite leaders disparaged sectarian frac Eternity will mle on whether Boston ture to interpret themselves when com turing and resolutely viewed their message merits the "Hub of the Universe" distinction pared line upon line and precept upon as a general call to awaken or strengthen and whetherthe Christian commit Millrerites figure ment. In 1840, at more appropri the First General ately as "reform Conference of Ad- ers" or "high fly MILLENNIAL MUSINGS: vent Believers, the ing enthusiasts." Millerites affirmed ( Commager's characterization CHOICE SELECTION OF of Boston was , Opposite Page: challenged by HYMNS, Charles Fitch B a r r y Goldwater, who OESIG:SED FOR THE t;S£ OF Left: This 1828letter opined that the from William Miller ex SECOND ADVENT MEETINGS. presses Miller's deep original thirteen felt conviction that colonies might Jesus' retun1 was im well be sawed off minent. BY JOSIIUA V. lll~TF.S A!'iD JO!'TAH LffCIL Right: Music kept and let float out the early Millerites to to sea with the gether ; this hymn book continent being contained many of the not only none BOSTON: songs that inspired PUBLISHED 1·1 DEVONSHIRE ST. the worse, but Miller's struggling fol 1842. lowers in the years be better for it-in fore and after the Dis clear contradis- appointment.
EXPERIENCE 5 that their movement was devoid ofs ectar movement of the 'twenties. Baptist Mil movement status. After bringing Miller ian intent: lerite churchman Elon Galusha, son of to Boston in 1839, Himes functioned as We have no purpose to distract the the governor ofVermont, chaired a county the organization's publicist and organizer. churches with any new inventions or to get to anti-slavery society and an interdenomi The Chardon Street pastor purchased the ourselves a name by starting another sect national convention in 1841 which called "biggest tent in the country" for Miller's among the followers of the for resolutions against slave meetings and recruited and scheduled Lamb. We neither condemn, holding churches. Midnight other evangelists for speaking tours. He nor rudely assail, others of a Cry editor Nathaniel organized camp meetings and convened faith different from our own Stoddard was deeply in numerous second advent conferences. He nor dictate in matters of con volved in the issues of tem edited two journals-the Midnight Cry in science for our brethren, nor perance, abolition, and edu New York and the Signs of the Times in seek to demolish their organiza cation and served as acting Boston-and helped found others in Phila tions, nor build up new ones of editor of the Emancipator, an delphia, Cincinnati, Cleveland, Roches our own; but simply to express anti-slavery paper. Method ter, and Montreal. our convictions like Christians . ist minister George Storrs 3. Theexclusiwcry 1 "BabylonisFallen, "We know no sect, or party preached his abolitionist ac- Come out of her my people!" characterized as such," wrote Himes that tivism not only to anti-sla the later Millerite movement-an exclusive same year, "while we respect alL" very types but also to resistive Methodist movement which called the faithful out In addition to sharing a commitment bishops who did not share his enthusiasm of all religious and social institutions of to the advent movement, each Millerite for reforming either church or world. And the world. (The exclusive "Babylon phase" leader had devoted extensive energies to seasoned Millerite preacher and confer of the Millerite movement begins in 1842 other reform movements as well. Fitch ence organizer Joseph Bates earned the with the sermon by Charles Fitch which published his Slaveholding Weighed in the dual distinctions of carrying his abolition branded Catholicism and sects of"Apos Balance of Truth and its Comparative Guilt ist attitudes into hostile territory and tate Protestantism" as "whores and daugh in 1837. Litch was constantly in the captaining the crew of a "dry" merchant ters of whores.") forefront of early anti-slavery and temper ship which plied the seven seas. The broad-based Millerite movement ance agitation. And Himes' credentials An examination of Himes's involve which had eschewed sectarianism took were well established among the reformist ments demonstrated that he was indisput on the baggage of an organization. The circles in Boston as being "among the ably the most active of the Millerites "Ministerial Conferences" and "General most radical of the radicals." while at the same time championing move Conferences" led by Miller, Himes, et al., Nor were these three leaders excep ments for social reform--right up until came to include such activities as cel tional in their zeal for reform. Millerite the expected Year of Jubilee in 1843. His ebrating communion, examining move editor and lecturer Henry Jones carried commitment to temperance, Christian ment preachers, naming an executive the cause of temperance throughout the unionism, abolition, and non-resistance committee, and authorizing and endors- North and had been banned from churches continued for his abolitionist stance. Millerite con through vention leader Henry Dana Ward was not the very only an ardent New York city abolitionist years of but also a temperance organizer who had Milleris- cut his reform teeth in the anti-Masonic m's rise to
Top: George Storrs, Millerite leader who bequeathed Adventism its belief in conditional immortality . Right: Miller studying the Bible, as always the basis for his preaching and teaching .
Opposite Page: Many of the early Millerite leaders were actively involved in the abolitionist movement, for which fier y editor William Lloyd Garrison was an effectitJe spokesman .
6 ADVENTIST H ERITAG E/ Spring 1995 ing newspapers, magazines, and even a of 1844 would usher in the eschaton. This prophetic founders, recognize the signs of hymnal-The Millennia! Harp . Con Millerite come-outer movement constituted the time in these times? How may we solidation, and with it outsiderness, were an exodus by the militant adventists from become aware of those beasts which re effectively guaranteed when Charles the established churches and from the es quire slaying in this time and in this place? Fitch's mid-1843 apocalyptic sermon, tablished order in general: "not only the How may the gift of prophecy bequeathed "Come Out of Her, My People," was churches, but the governments of the world, by our Millerite and Adventist forbears preached, printed, and scattered like the too, were a part of Babylon." continue to function? leaves of autumn. Fitch's point was stark: Whathadbegunasaninclu ivemove Early Millerite inclusivism-exem the saved remnant consisted of those who ment assumed an embattled-indeed em plified by the inclusive "bridegroom" cry embraced the Advent movement, while bittered-position. That beast ofRevela eschewed sectarianism and centralized au Babylon was made up of those who did tion which most Protestants interpreted thority, welcomed the energies of a broad not-including Catholics and "all sects as Catholicism had sprouted horns. The spectrum of religious and social reformers in Protestant Christendom." Once these wanton Babylonian woman had given into its ranks, and continued to call for two categories were discounted from main birth to daughters. And only the sepa social justice and the reform of the stream American Christianity in the rated Millerite remnant remained to usher republic's social structures while proclaim 1840s, the remaining population certainly in the Coming. ing the positive message of the Bridegroom's numbered less than the one hundred and Miller did not wish to support this return as constituting the ultimate reform. forty four thousand faithful celebrated in fracturing. "I have not ordained anyone And they were energized. St. John's Apocalypse. to separate from the churches to which Later Millerite exclusivism-exem Fitch's call to come out was a signal they may have be longed unless their breth plified by the exclusive "Babylon" cry that the moderate middle would not hold ren cast them out," he wrote as late as embraced sectarianism and an accompany against the pressure of the militant left January of 1844. "I have never designed ing heightened central authority, wing-the come-outers and the date set to make a new sect, or to give you a ratcheted increasingly specific in ters. Miller's general end-time projection nickname." Only in an uncharacteristic terpretations from the scriptural text, set of"about 1843" was followed by a review of moment did he appear to align himself dates, branded non-believers as "whores the Jewish calendar which placed the Sec with the language of the Fitch Call. But and daughters of whores," and called ad ond Coming at the close of the Jewish year with this new cry the separatist faction herents out of all social and religious insti on April 18, 1844. Later, the "seventh gained a momentum of its own, a momen tutions merely to await that kingdom month movement" gained adherents for its tum which Miller "feared." Shrinking whose builder and maker would be God. conviction that the Jewish Day of Atone from the brethren giving "another cry, And they were disappointed. ment (the "tenth day of the seventh month") 'Come out of her, my people,"' Miller The call to prophetic witness and confided his anxiety: "I fear the enemy spiritual insight is issued no less to has a hand in this, to direct our attitude communities than to individuals. It is from the true issue, the midnight cry, through community-"where two or three 'Behold the Bridegroom cometh."' The are gathered together in my name"-that inclusive Bridegroom cry was drowned the One who inspired the prophets con out by the exclusive Babylon cry. tinues to speak to their children. It is that Follow, the pathos: crops unharvested, community characterized by a prophetic cows left in the pasture, and potatoes left spirit which "heard" the spirit speaking undug. Thefaithfulgathered, the day passed, more distinctly through some writings and-in the words of Hiram Edson -"We than others and so preserved the Biblical wept and wept until the day dawn." cannon. It is that community character 4. A concluding and unscientific post ized by the prophetic spirit that can con script of "So what?" queries and comments tinue to "hear" the voice of the spirit on the matter of a shared heritage and shared speak through the voices of those proph symbols . What do we learn from the ets who originally spoke chiefly to their Millerite experience? How might we, one time and to their place. and one half centuries removed from these What are the marks of an authentic
EXPERIENCE 7 community of faith? Our Millerite and it means to witness as a prophet commu prophets show us that symbols/stories/ Adventist forbears remind us that the nity in the face of contemporary culture? interpretations must constantly be re authentic community of faith is charac Will the sons and daughters of those whose viewed, ever renewed, and sometimes dis terized beautifully and succinctly in the eschatological time tables proclaimed the carded. Against such notions, the ortho Apocalypse: the faithful remnant through imminence of the "Blessed Hope" be chal dox core within all of us reacts negatively. out history will bear testimony to Jesus by lenged to act out those hopes for the When presented with progressive under exhibiting the spirit of prophecy-by ex heavenly city within the warp and woof of standings and the possibility of change, hibiting a spirit that is truly prophetic. this present order? Will they be energized our orthodox selves instinctively want to Such a community of faith will not only by seeking to effect justice and righteous stone the prophets. And such stonings listen. ltwillspeakoutprophetically. And ness on this "spit of sand called earth" as as with Saul of Tarsus-can be staged act out prophetically. Where persons and they wait faithfully? Or will they, as with with sanctimonious sincerity: we accuse systems are naked in the face of meaning the later Millerites, eschew broad dia the prophets ofbeing "irreligious," or "sac lessness, the prophetic community will call logue with those of other faith communi rilegious," or "unorthodox," or "hereti for and be agents of justice. Where persons ties, reject the social order in toto , come cal." Yet, years later, it is the children of and systems are broken, the prophetic com out of the world and its institutions-and this would-be faithful who enshrine these munity will call for and be agents ofhealing. be disappointed? very prophets in stained glass and accord Where persons and systems are fractured, Symbols, we noted at the outset, bind them honor: those who smash symbols the prophetic community will call for and us. To be a people is to share memories turned-idols are credited with hearing be agents of wholeness. and hopes. Without shared symbols/sto God's voice for these times more clearly What legacy will present-day Sev ries/interpretations we cease to be a people than those who stoned the prophets. enth-day Adventists, a full century and a of memory and hope. Symbols are in Sobering riddles, these: how to keep half removed from their movement's tended precisely to point individuals and inclusive Bridegroom calls from evolving founders, pass on to their children and to communities "beyond"-to a reality that into exclusive Babylon damnations, how their children's children? Will this pro cannot be touched, weighed, or measured. to be inspired by a future hope without phetic sect whose youthful leaders once Yet when symbols/stories/interpretations withdrawing from the present, how to called down woes on the "beastly" institu cease to point us to a realm beyond and continue reading the signs of the times in tion of slavery a century past speak out become ends in themselves ("is there re these times, how to keep prophets/proph forcefully against demonic principalities ally a sanctuary in heaven-furniture and ecy alive and well in this time and in this and powers in this time and place? Will all?"), they become idols. And God raises place, and how to keep shared symbols the descendants of those whose apocalyp up prophets precisely to smash such idols. from becoming idols. tic visions enabled them to perceive "signs Like itornot-as with Paul the Apostle- Timely riddles, these. of the times" continue to see signs in these times? Will the off spring of those who ven SEVENTH DAY SABBATH, erated the "spirit of prophecy" take seriously PERPETLi AL SIGN, the task of asking what Q.ATJII OF TKD ltOLT OITY ACCOIIDUG TO TRE CO I.IHDMEU.
BY JOSF.PU BATES . Left: WilliamMiller'sfarm house in 1984 . Right: The ""'~.;:e~;" ' .,!'"~,'!,h ~~ n1:_;: ~i: ;' -:r."'; •::,::::; r~ri.!"~~ discussions of Christian be =ncb" :1:• 1" \\ V I t'f~ 'l'bio<"b ye lru" J:CIICol ft<. 8 ADVENTIST HERITAGE / Spring 1995 s A N c T u A R y The Journey of an Idea By Fritz Guy T he idea of the John Calvin intro bol of the physical body of Christ. "cleansing" of the duced into Reformation At about the same time, the Lutheran sanctuary in heaven thought the idea of the theologian Philip Melanchthon offered a is a distinctively Ad threefold office (munus summary of Christ's functions (officia) as ventist item of theol triplex) of Christ as high priest: he (a) proclaims the gospel, ogy, but it didn't prophet, priest, and (b) offers sacrifice for us, (c) always prays emerge out of no king. In this connec for us, (d) announces the remission of where in the preach tion, he understood sins, and (e) takes away sin and returns ing ofWilliam Miller. Christ's priesthood as life. While this description of Christ's Like all theological having two principal priestly service is similar to Calvin's, it notions, it is part of a components: adds at the end a "life-giving" element larger historical and (a) Christ's death, that increases the experiential relevance theological picture. which blotted out our of Christ's heavenly ministry. guilt and abolished the If the seed of a theology of Christ's T heological Background ceremonies of the Law; and (b) Christ's high-priestly ministry was planted by In the light of the explicit New Tes continuing intercessory ministry, which Calvin, its most noticeable growth oc tament affirmation of a sanctuary in reconciles us to God and opens up for us a curred in the writings of his Puritan descen heaven and of the ministry of Christ as way into the divine presence, but which is dants in seventeenth-century England. high priest there, it may be surprising that denied by the sacrifice of the Mass. But For them, this ministry was essential to Protestant theologians have given the sub Calvin also saw in Christ's priesthood two human salvation, for it made possible the ject so little attention. It has, of course, additional features: (c) Christ's identifi spiritual growth of the Christian, espe received incidental consideration in com cation with us in our infirmities, and cially through forgiveness but also through mentaries on the relevant passages in the (d) the priesthood of believers. Although Letter to the Hebrews and the Revelation Calvin recognized the objective reality of Hiram Edson's comfiekl epiphany provided the to John. But it has played a very small role Christ's heavenly ministry, he interpreted basis for Adventism's developing sanctuary doc in the systematic thought of major theo the reference to "the greater and more trine and offered despondent Millerites renewed logical figures past and present. perfect tabernacle" (He b. 9:11) as a sym- hope. SANCTUARY 9 the guidance and persuasion of grace. In ciliation, and dominion. He did not oth and the church to be cleansed of the this connection the Puritans developed a erwise consider the idea ofChrist's priestly uncleanness of sin. The "two thousand detailed typological understanding of the ministry, much less the idea of a high and three hundred days" were to be inter 0 ld Testament sanctuary, which for them priesthood in heaven. And when G. C. preted as a period of 2300 years beginning symbolized both the mission of Christ and Berkouwer devoted a chapter ofTheW ork in 457 BC and continuing to AD 184 3. The the sanctuary in heaven. The heavenly of Christ to the threefold office, he was date was subsequently recalculated to sanctuary was thus regarded as certainly more interested in the significance of tri 1844, and finally specifically identified as real, although not necessarily correspond plicity as such than in the meaning of Tuesday, October 22, 1844. ing to its earthly shadow in form and each element. He expounded the mean When that day brought, not the re material. The Puritans noted the impor ing Christ's priesthood only with refer appearance of Jesus but "the great tance of the Day of Atonement, which ence to sacrifice, with no discussion of disappointment," the idea of the "cleans they interpreted partly in juridical terms. intercession at all. ing" of the sanctuary in heaven did not But most of all, Christ's ministry as a To a small extent, however, the lack die. Instead, it began a new stage in its heavenly high priest was for them the of systematic theological reflection on journey. Although the available contem assurance of God's interest in human lives Christ's high-priestly ministry is reduced porary sources do not establish the exact and the impossibility of any meritorious by the contribution of theologically-in time and place this new stage began, years human work of mediation. clined commentators on the Letter to the later one of the central participants, Hiram In the twentieth century, although Hebrews-B. F. Westcott, F. F. Bruce and Edson, wrote out his recollection of events the creative mind of Karl Barth examined Aelred Cody, for example. that occurred Wednesday, October 23, at and illuminated almost every known theo his farm a mile south of the town of Port logical topic (including the Sabbath), he The Emergence of a New Idea G ibson, N ew York, on the Erie Canal about discussed the high priesthood of Christ in Apart from the Puritans, the main midway between Syracuse and Buffalo. heaven only in two brief passages in his stream of Protestantism may have paid Early that morning, most of the little Church Dogmatics. In one, he emphasized little attention to the significance of the group of believers who had met in Edson's the exclusiveness of this priesthood, "for Bible's sanctuary images in general and to farm house went home. T o the few who which there is no parallel," because Christ the theme of Christ's high priestly minis stayed, he said, "Let's go out to the barn "is not only the One who offers sacrifice try in particular. But Seventh-day and pray." As he remembered it, they but also the sacrifice which is offered." Adventists have kept the discussion of went out to a granary that was almost Barth noted further that we can describe the sanctuary alive and flourishing. empty-empty because, in view of the Christ's work either as His "high-priestly Thanks to the preaching ofW illiam Miller, impending end of the world, the corn work" or as His "judicial work," and that the idea of the "cleansing" of the sanc hadn't been brought in. Inside the granary, either way "we shall mean and say exactly tuary in heaven began its theological jour the same thing." In the other passage, ney as an apocalyptic symbol of the sec Barth stressed the continuation ofC hrist's ond appearance of God in the person of ministry in our behalf: "He not only did Jesus the Messiah.The King James Ver but does stand before God for us," so that sion of Daniel S: 13-14 provided the lan "today, now, at this very hour. [He is] our guage. A heavenly figure asked, "How active and effective Representative and long sh all be the vision concerning the Advocate before God, and therefore the daily sacrifice, and the transgression of real basis of our justification and hope." desolation to give both the sanctuary and Other twentieth-century theologians the host to be trodden under foot?" The have had even less to say about our sub answer was provided by another heavenly ject. Emil Brunner, first in his Christolo gy, figure, who said, "Unto two thousand and i The Mediator, and later in The Christian three hundred days; then shall the sanctu I Doctrine ofCreation and Redemption, merely ary be cleansed." The sanctuary, Miller identified the elements of Christ's tradi thought, could in this case refer to both tional threefold office with the corre the earth and the church- the earth to be sponding functions of revelation, recon- cleansed by fire when Christ returned, 10 A DVENTIST H ERITAGE / Spring 1995 they shut the door behind them and knelt that his companion, noting that he had corresponded respectively to the regular to pray. They prayed until they felt the stopped, went on across the field. At the daily services connected with the Holy witness of the Spirit that their prayers were fence he turned and saw Edson still in the Place of the Old Testament sanctuary, heard, they would be given new light, and middle of the field. He called out, "Brother and to the special Day of Atonement their disappointment would be explained. Edson, what are you stopping for?" Edson service connected to the Most Holy Place. Later, after breakfast, Edson recalled, he replied, "The Lord was answering our These two aspects were distinguished not said to a friend, "Let's go out to comfort the morning prayer." only functionally but also temporally, with brethren with this assurance." Perhaps Within 12 or 15 years, the Adventist the later one identified as the eschatological because it was a shortcut to their first idea of the "cleansing" of the sanctuary Day of Atonement or "cleansing of the destination, or perhaps because they h ad taken on a fairly definite shape. It was sanctuary" beginning in 1844. wanted to avoid the road where they a combination of the three principal in might be seen, they set out through the gredients mentioned above and coming The Progress of the Idea farm, crossing a field where the corn was from three different parts of Scripture via As the idea of the "cleansing" of the still in shocks. Halfway across, Edson different elements of theological history. sanctuary continued its journey in Ad The picture of Christ as high priest in ven tist theology, it acquired greater defi h eaven (Hebrews 7-9) was part of nition. Ellen White generally affirmed Adventism's Protestant heritage. The vi the views of Uriah Smith , maintaining sion of the cleansing of the sanctuary at that "the sanctuary in heaven is the very the end of history (Daniel8:13-14) was center of Christ's work" in behalf of hu inherited from William Miller. The manity, and that his intercession there is association of Daniel's prophecy of divine "as essential to the plan of salvation as was judgmen t with the judgment related to His death upon the cross." C oncerning the ancient Day of Atonement (Leviticus the "cleansing" of the heavenly sanctu 16) and the application of this combined ary, she made three initial points: (a) it symbolism to something happening in involves "an examination of the books of h eaven itself, was original with the record;" (b) its purpose is "to determine sabbatarian Adventists. who, through repen tan ce of sin and faith In the light of these three ingredi in Christ, and are entitled to the benefits ents, it was concluded that the ministry of of His atonement;" and (c) it "must be Christ in heaven had two aspects-inter performed prior to the coming of Christ to cession and judgment. These two aspects redeem His people." Another, additional element of th e "cleansing" of the heav stopped and looked up at th e sky. Sud enly sanctuary was also identified by Ellen denly he realized th at the proph ecy of White as the ultimate meaning of the Daniel did not say that "one like the Son scapegoat ritual: "the removal of sin from of man came with the clouds ofheaven" to the heavenly sanctuary and placing of the earth (as the Adventists had all sup those sins upon Satan ," wh ich is involved posed), but that he came "to th e Ancient in "the final purification of the universe of days." from sin and sinners." Looking back at the experience later, Edson wrote, "I saw distinctly and clearly that instead of our High Priest coming out Opposite Page: W illiam Miller, from the front of a bound volume of The Midnight Cry. of the Most Holy [Place] to come to the earth ... , He for the first time entered on Top: Josiah Litch th at day the second apartment of that Bottom: This selection from a report of resolu sanctuary; and that He had a work to tions adopted by the post-disappointment Miller ites highlights their ongoing conviction of the essen perform in the most holy before coming to tial truthfulness of their proclamation of the Ad this earth." Edson remembered further vent Near. SANCTUARY 11 Additional suggestions regarding the More Recent Developments More than one member of the Sanc sanctuary's "cleansing" came as decades In 1980, the "cleansing" of the sanc tuary Review Committee recalls its Gla went by and new generations of Adventists tuary in heaven became the focus of a cier View meeting as an exceptionally began to think about the "cleansing" of major theological debate and confronta painful and troubling experience. Its out the sanctuary. About the turn of the cen tion when Desmond Ford, a teacher from come was as much the result of polemics tury two influential figures offered ideas Australia who had joined the faculty of and politics as of theological and biblical that were different from earlier views and Pacific Union College, challenged "the reflection; and theology done with a po different from each other. One was Albion traditional Adventist interpretation" on litical motive is never very good theology. Fox Ballenger, an American preacher who several points, in part reiterating ques The effects of Glacier View on the church worked in England, Ireland, and Wales. tions raised earlier not only by Ballenger in North America have been significant He claimed that, at his ascension, Christ but also by W. W. Fletcher in Australia, and mostly negative, and even worse in cleansed the sanctuary in heaven from all and L. R. Conradi in Europe. Among Australia and New Zealand, which lost 35- human sin, and that what began in 1844 other things, Ford claimed that the 40 per cent of their Adventist pastors. Jack was the cleansing of the sanctuary from "cleansing" mentioned in DanielS: 14 re Provonsha ofLoma Linda University spoke the sin of Satan, the great originator of fers first of all to the Jewish temple in for many when he said shortly afterward, "I evil. The other was William Warren Jerusalem, not to the sanctuary in heaven don't agree with [all of] Des Ford's theology, Prescott, a college professor and editor. described in the Letter to the Hebrews, but I miss his voice." He interpreted the "cleansing" of the sanc but that it also symbolizes "a rediscovery of Yet there were some positive results, tuary as a restoration of a correct under the true gospel," that is, "by an under too: in the aftermath of Glacier View, standing of the gospel after a long period standing, appreciation and appropriation there was further thinking about the sanc of distortion. of the great principle of righteousness by tuary in heaven and its "cleansing." It was T award the middle of the twentieth faith in Jesus Christ." Ford was particu seen as "a demonstration of the true char century, still other views developed. On larly unhappy with the traditional Ad acter of God's sovereignty," as "a call to the one hand, M. L. Andreasen, a teacher ventist notion of an "investigative judg moral seriousness," as an indication of and administrator, associated the "cleans ment," which could not, he insisted, be "God's continuing initiative." Some of ing" with a cosmic vindication of God in adequately supported from the lives of a generation of people who Scripture. (177 2520 7 live without sin. Along with the "cleans At the end of the August, fl77 12 lk ~a . 8t ing" of the sanctuary in heaven there must 1980, meeting of the ad hoc H ao :1a :.!:100 ~{)~0. be a cleansing of the human heart. It must Sanctuary Review Committee ''•7 · · ~7 IS~ :1. become obvious that God can keep people . ~ at Glacier View, Colorado, con . ;J :J:! ··" ...... _, from sinning, so they can pass the close voked to consider Ford's posi Tl<!U 41J' DAifiCI. aoiO•« • inspection of the investigative judgment. I (ll tion, the so-called consensus l:iH On the other hand, Edward Heppenstall, statement, "Christ in the Heav a teacher at La Sierra College and later at enly Sanctuary," was approved Andrews University, understood the "in as an expression of the church's vestigative judgment" to be "a loving rev current thinking about the elation from Christ of the righteous deci sanctuary. According to this sions in favor of those who have trusted in statement, "this end-time judg Him." ment at the close of the 2300- day period reveals our relation ship to Christ, disclosed in the totalityofourdecisions. It indi cates the outworking of grace on our lives as we have re This early chart, prepared by Charles Fitch and sponded to His gift of salva Apollos Hale, outlines Millerite beliefs regarding the course of history and the imminence of the tion; it shows that we belong to Second Coming. Him." 12 ADVENTIST HERITAGE/ Spring 1995 these ideas were reflected in a 1994 supple it, "No person can receive the true light revealed, and that all our expositions of Scrip ment to the Adventist Review, subtitled on the sanctuary, and the present position ture are without an error. The fact that "The Sanctuary and Its Cleansing." and work of our great Mediator, without certain doctrines have been held as truth for Paradoxically, although Ford lost his having his attention specially directed to many years by our people is not a proof that ministerial credentials, his ideas became the Ten Commandments." And ''if Christ our ideas are infallible. Age will not make increasingly influential. He is widely re is now closing up His work as priest, which error into truth, and truth can afford to be garded as having asked the necessary ques is very soon to finish, it is absolutely fair. No true doctrine will lose anything by tions, and even some ofhis answers seemed certain that the second coming, also, is close investigation. more acceptable later than they did at very soon to occur; inasmuch as, His priest Those who sincerely desire truth will not be first. hood being finished ... His next move is reluctant to lay open their positions for inves to come for His people." tigation and criticism, and will not be an The Uses of an Idea Nor have subsequent discussions of noyed if their opinions and ideas are In addition to reviewing the content the "cleansing" of the sanctuary been ends crossed. . . . We have many lessons to learn, of the idea of the "cleansing" of the sanc in themselves; they have always been re and many, many to unlearn. God and heaven tuary in heaven, it is useful to consider the lated to other issues. For W. W. Prescott, alone are infallible. Those who think that they ways in which this idea has functioned the "cleansing" of the sanctuary in heaven will never have to give up a cherished view, during its journey. was an expression of the anti-Catholicism never have occasion to change an opinion, For the earliest Seventh-day that had characterized Reformation the will be disappointed. Adventists, the doctrine of the sanctuary ology and that was dominant in much of was "the key which unlocked the mystery nineteenth-century America. For M. L. Whenever the people of God are growing in of the disappointment of 1844." So far Andreasen, the "cleansing" of the sanctu grace, they will be constantly obtaining a from being merely an interesting picture ary reinforced the idea of sinless perfec clearer understanding of His Word. They of something happening in heaven, it was tion. For Desmond Ford, as for A. F. will discern new light and beauty in its sacred a theological understanding of their spiri Ballenger 80 years earlier, the "cleansing" truths. This has been true in the history of the tual experience-their hope and their of the sanctuary illustrated the spiritual church in all ages, and thus it will continue to disappointment. It was the means by which price oflegalism-uncertainty about one's the end. they could come to terms with the unful relationship to God; the idea of an inves Adventists still think and talk about filled expectations, in which they had tigative judgment was seen as an enemy of what the doctrine of the sanctuary and the invested both their financial resources righteousness by faith, and a subversion of idea of its "cleansing" mean for their reli and their religious identity-indeed, the Christian assurance. gious belief and experience. The meanings very meaning of their lives. In that mo For Ford's opponents at the Glacier are inevitably different from the meanings ment of extraordinary spiritual intensity, View meeting and afterwards, the "cleans of the past because the world is different and the doctrine of the sanctuary "opened to ing" of the sanctuary became a litmus test Adventists themselves are different. They view a complete system of truth, con of Adventist orthodoxy and loyalty. Even are part of a theological journey that the nected and harmonious, showing that at Glacier View, Desmond Ford was con Adventist community of faith has found God's hand had directed the great Ad demned not so much for being un-Biblical not only challenging but rewarding. vent movement and revealing present as for being unorthodox-that is, for think duty as it brought to light the position and ing differently. Interestingly, this func Sources work of His people." Thus they could see tion of sanctuary theology as a test of Sources for this article are available upon that although they had been mistaken, orthodoxy has nothing in common with request. they had not been utterly deluded; and its profound spiritual significance in 1844. they still had a mission and a message. But making sense of the expectation The Continuing Journey and disappointment of 1844 was not the A century and a half after the journey only function of the Adventist doctrine of began, it continues, guided by words of the sanctuary. It also expressed Adventist Ellen White written a hundred years ago: concerns about the Sabbath and the near There is no excuse for anyone in taking the ness of the Advent. As Uriah Smith put position that there is no more truth to be SANCTUARY 13 R E A s 0 N "A Feast of Reason" The Appeal of William Miller's Way of Reading the Bible By Anne Freed Inthe early nine pealing to the rationality of teenth century, William his listeners. His method of Miller attracted a large fol prophetic interpretation lowing of evangelical Chris shared the language and cat tians from various denomi egories of the scientific nations into a movement method during a time when later to be called "Miller this method seemed to prom ism." How did Miller at ise direct access to "facts" or tract these Baptists, Meth "truth." Miller consistently odists, Christianites, and applied his method of biblical other Christians to join him interpretation, in this way as in searching the Bible for suring his followers of a reli evidence of Christ's soon able revelation of God's in coming? Miller and his fol tentions in an age of uncer lowers lived in a relatively tainty. This essay will explore peaceful period of history; Miller's method of reading the they did not experience Bible in the context of the hardship or persecution like social and intellectual setting many other groups that have in which he preached in order found hope and meaning in to help us more clearly to un the Bible's apocalyptic derstand the emergence of the prophecies. What con movement he led. vinced Millerites of the va lidity of Miller's warnings of Miller's Deistic Background an imminent, cataclysmic Miller's method of bibli end of the world? cal interpretation developed PUBL ISHED BY JOSHUA ~ HIMES. Miller defended his Bib DO S 'l'O N, ~!ASS. during the years of his conver lical interpretations by ap- sion from deism to evangeli- 14 ADVENTIST H ERITAGE /Spring 1995 cal Christianity. While he eventually served as a lieutenant and then a captain determined to harmonize all apparent con rejected deism, the Enlightenment spirit in the military; as such, he served in the tradictions or remain a deist.6 Thus, he of rationality left its mark on him. Miller War of 1812. The war and a bout with equated proof of the Bible's inner consis first encountered deism after he married spotted fever forced him to confront the tency with proof of its inspiration. This in 1803 and moved to Poultney, Ver reality of death. The death of his father in presupposition led him to adopt a ratio mont. There, he devoted most of his free 1812 finally led to his conversion to Chris nalistic method of Biblical interpretation time to the study of books he borrowed tianity.4 by which he sought an "empirical verifi from the town's library or from commu The war had convinced Miller of the cation for faith." 7 nity leaders. Miller joined the Masons possibility of divine providence. After and often associated with the "principal the war, he "began to suspect that deism Miller's Methodology men of Poultney who were deists." 1 tended to a belief of annihilation" or to a For Miller, consistency meant find Miller began to struggle with what he "denial of a future existence." A growing ing a single meaning for a given figure or perceived as inconsistencies in the Bible awareness of his own sinfulness led Miller image wherever it appeared in the Bible. and after reading Voltaire, Hume, Paine, to seek forgiveness. Yet he found no For example, if one passage of Scripture and Ethan Allan, he finally decided to evidence outside the Bible of a savior. indicated that beasts stood for kings or discard it. He only retained theistic be Slowly opening himself to participation kingdoms, this definition could be confi liefs in nature as the revealer of God and in the Baptist community ofhis youth and dently applied to explain the other uses of in "a hereafter" where virtue would be to a consideration of the Bible, he began the term throughout the bible. In using rewarded. 2 to conclude that it contained "principles this hermeneutical method, Miller joined During his twelve years as a deist, ... perfectly adapted to the wants of a the popular historicist tradition of bibli Miller often mocked the religious devo fallen world." Witnessing to his convic cal interpretation. Like such other noted tion of his relatives, especially his uncle tions he wrote, "I was constrained to ad historicists as Sir Isaac Newton, Joseph Elihu Miller and his grandfather Phelps, mit that the Scriptures must be a revela Mede, and George Stanley Faber, Miller both Baptist pastors. 3 A series of events tion from God; they became my delight, interpreted biblical prophecies by com led Miller to doubt his deistic convic and in Jesus I found a friend."' paring prophetic symbols in various books tions, however. From 1810 to 1815, he Upon his conversion, Miller was of- of the Bible with world history. Histori ten taunted by deistic cists believed that they could discover a friends for his "blind chronology of prophetic events, includ faith." He responded by ing those regarding the Bible's yet-unful defending the consis filled accounts of the end of the world.8 tencyofthe Bible, claim Miller believed that, using the Bible ing that all of it could be alone-without the aid of commentar harmonized. Finally, he ies-believers could discover the mean- ...... ,.. ~".... .: ;;, "'~ ·~ -· These discussions of prophecy typifies Millerite exposition of the Biblical passages concerned with the end of the world . R EASON 15 ing of any passage, no matter how obscure. prophetic time periods; (2) the consis prophetic exegesis. He emphasized the I commenced with Genesis . . . . When tent comparison of history with prophecy synchronization of prophecy, claiming ever I found any thing obscure, my practice and various apocalyptic symbols; (3) the that it could refute skeptics when "scien was to compare it with all collateral passages , identification of the biblical "little horn" tifically" applied. John Gill was a Baptist and by the help ofCruden['s Concordance] I with the papacy; and ( 4) the synchroniza scholar described in 1868 by another Bap examined all the texts of Scripture . . . . Then tion of different prophecies into a coher tist writer as "in some respects the most ~ by letting every word have its proper bearing ent system. 15 In par- learned man that I on the subject of the te xt, if my view of it ticular, Mede was a had yet appeared in harmonized with every collateral passage of premillennialist our denomination." the Bible, it ceased to be a difficulty.9 one who believed MILIIJI Gill wrote multi After a systematic search of the Scrip Jesus' second coming volume commen tures beginning in 1816, Miller concluded: would occur before tJ8ED tJP taries on the Old [The Bible] was indeed a feast of reason . the millennium fore FOR A SIILUNC! and N ew T esta All that was dark, mystical or obscure ... had told in the book of ments, expounding A Tho,.,ugh Rf;VIEW t~f MR. !f_lUJi:tt·~ THEORY of tlw been dissipated from my mind before the clear Revelation.16 END OF TilE l1'0RLD prophecies using a light that now dawned from its sacred pages . 10 Miller read IN IS43. method similar to Shmtlng hi;. EHltoUS iu ('lllculltlillnof TUI.K &~.&e. 6:.. Miller was further convinced by his three historicists B"l" 3. DOWLDTG A. 11. Mede's. 18 Faber, a p~ , tor fli the p;,...._';t ,-.;t~t fiOJ>!!t Chut..:h. Pro>itl., 1 ~o: R 1 study of biblical prophecies that the second Thomas Newton, SECOND EDmON WITH ADDITIONAL REMARKS, ETC. contemporary of hbllshed by ;J, B. BUIELOW, coming of Christ would occur "sometime John Gill, and 130 NASSAU-ST. Miller, was a "volu Faber-who fol- minous" writer on around 1843." He did not publicly pro PRICE ONE SHILLING. 11 claim his convictions, however, until183 2. lowed Mede's FOR S.\LE a&t moNt of the Book Ston~, Pe· prophecy. He fol method. Miller riodkal Oft.lees, .tc, in this ('ity. lowed Mede, New The Context of Miller's Preaching claimed indepen ton, and Gill in his Miller announced his message of the dence for his inter methodology, yet he imminent second coming to audiences pretation, however, did not indicate his that were likely familiar with his method declaring that he had only a general know l view of the exact nature of the events that ology. Historian Kai Arasola observes that edge of their work. 17 Yet his acquaintance would fulfill the prophecies he interpreted.19 "no North American Protestant interested with them, and other indications of their Others besides Mede, Newton, Gill, in Biblical prophecies in the early half of popularity, suggest that many ofhis listen and Faber relied on historicist methodol the nineteenth century could avoid en ers were also familiar with historicism. ogy in interpreting prophecy. In his mas countering the traditional historical Thomas Newton was the nineteenth sive study, The Prophetic Faith of Our Fa method."12 Historicism developed mainly century writer most quoted on the topic of thers, LeRoy Froom lists "75 expositors, among English and American millennialists in the late seven teenth to early nineteenth cen turies in the Reformed tradition (although many historicist meth ods were employed centuries beforeitcame into full bloom). 13 JosephMede (1586-1638), with whose work Miller was familiar, drew the various strands ofhistoricist methodol ogy together in his work, The Key of the Revelation. 14 The main elements of this method included: ( 1) the use of the year-day principle to interpret 16 A DVENTIST H ERITAGE /Spring 1995 scattered over a dozen nations, spread ing to the roots of this phenomenon, convictions. According to George over four continents," who anticipated Hatch maintains: Marsden, this was a result of the persis William Miller's major positions regard Above all, the Revolution dramatically tence in America into the nineteenth ing prophetic time. 20 While not all of expanded the circle of people who considered century of notions inherited from the them, according to Froom, reached the themselves capable of thinking for themselves Enlightenment, especially the widespread same conclusions as Miller, these statis about issues of freedom, equality , saver influence of Scottish "Common Sense" tics illustrate the common use of the his eignty, and representation. Respect for au philosophy. Marsden describes this posi toricist method by forerunners of Miller. thority, tradition, station, and education tion as "anti-philosophy," since its adher In addition to the widespread use of eroded z 1 ents rejected skepticism and speculation. the historicist method, other intellectual Influenced by these cultural move Instead, they presupposed "the reliability developments in late eighteenth and early ments, popular religious leaders as diverse . . . of sense perceptions, of reasoning, nineteenth century America account for as Caleb Rich and Abner Jones rejected memory, and the testimony of others." On the appeal of Miller's method of biblical traditionally established systems of reli the basis of such presuppositions, Common interpretation. Historian Nathan Hatch gious doctrine in order to search the Scrip Sense philosophers argued for a core set of describes a crisis of religious authority tures for religious truth. 22 Hatch calls this beliefs common to people of all cultures.25 following the Revolution that led to an reliance on the Bible alone "religious Such a common core of self-evident "individualization of conscience." Point- authoritarianism" under the guise of a "truths" provided a foundation for various "populist hermeneutics" or an "open systems of knowledge or "laws of reality," Bible, "23 recognizing in this way that theo including scientific knowledge and bibli logians inevitably impose systems of in cal truth. By applying the Baconian in terpretation on the Bible, whether they ductive method, one could seek knowl claim to do so or not. edge of "facts" in both the natural world Questioning traditional authorities and in the bible. In the case of scripture, led nineteenth century Christians to seek one determined "facts" by identifying the alternate validation for biblical truth. meaning of words.26 J. S. Lamar, of the Most American Protestants rejected indi Disciples of Christ, asserted, for instance, vidualistic or subjectivistic understand that, when studied inductively, the Scrip ings of religious truth emphasized by Tran tures "speak to us in a voice as certain and scendentalists and nineteenth century unmistakable as the language of nature German theologians.24 Rather, Ameri heard in the experiments and observa can Protestants looked to science and the tions of science."27 Others, like Charles scientific method in order to validate their Hodge of Princeton Theological Semi nary, treated even "figurative language" as "just as definite in its meaning and just as intelligible as the most literal." Hodge Opposite Page, Top: Miller' smessagenaturally aroused controversy, exemplified by this tartly titled pamphlet. Bottom: Many publications reported on the state of the Millerite movement and expounded the Millerite message. The report in this one of a lecture in Newark is noteworthy for the contemporary portrait of "Father Miller," which conveys a sense of his personality as effec tively as any picture of him. Top: Miller's promoter and manager,]oshua V. Himes. Bottom: A later artist's reconstruction ofMiller'slecturing style. REASON 17 argued that, "when interpreted according cataclysmic intervention ofGod in human structures.15 Many Protestant leaders ad to established usage," such language "is history, Doan argues, orthodoxy took a vanced millennia! views based on a com not only definite in its import, but it never turn toward postmillennialism. "The parison of prophecy and the tumultuous expresses what is false to the intellect." In evangelical sons and daughters of Calvin character of their times. 36 Congregational this way, Hodge, like Miller, expressed ism" found it easier to embrace a God who ist leader JedediahMor se, for example, com the confidence that God was revealed to worked through the processes of history plained that religious leaders are "crimi human beings with an ac- than one who interrupted nally ignorant of the Scripture prophecies, the steady progress of hu which relate to the present period, and curacy that could be sci .r....,.,.. _ .,c;.,...... f.'t:.~:.--- ,{...... , -u ~;'t:'-";r'":.. ..;...9!1t:.,:;;.M.. ~...::....-~~.t...,...-'u:.1 entifically established. 28 mankind through time.32 inattentive to events, which are remark '~-::~~ ~;;;:..~....CJ Scientific rationality, ~~;/...<..~ ~-:(~;:f./z--;:_· ·~~ Millerism attracted those ably fulfilling them."37 ...... ,..,.~,_f--. .m;. ~"2)(,...... _,.,wi~'tfU ";( ...... - ,.._4.,J,/.._ •t- ~~ ... ~;;:~ ....:.::::r ..~ from among the orthodox Others, more optimistic about social then, provided many Prot ':r- 4o. ~~ . .$) ~~.. -- ? "'.,.::. ~ :t,_., "-~ 1: -- ~"'~-~"",r..-.... v..., ..::;-- estant Americans with au J.. ... A.,,,..;o':-#9•/r'u 18 A DVENTIST H ERITAGE / Spring 1995 millennium as a culmination of revivals, tainty in the familiar prophecies of the gate, and when combined, let every word and new missionary movements, and the ef Bible. Millerites believed it was essential, sentence have its proper hearing and force in forts of temperance societies.18 Similarly, therefore, to establish the authority of the grand whole, and the theory or system, as Edward Griffen, a Congregationalist pas Scripture. They regarded movements such I have shown before , must be correct .4 3 tor/educator from Boston, predicted in as Universalism as particularly threaten Miller based this confidence on his 1813 that the millennium would begin in ing to biblical authority.40 They sought to understanding of the nature of prophecy: 1921 or 1922, pointing to the rise of the "prove" by empirical means As prophecy is. a lan mission movement and Turkey's weaken that the Bible could be its guage somewhat different ing power as signs of prophetic fulfill own interpreter. Such proof from other parts of scrip ment.39 Such postmillennial views re depended on the empirical ture , owing to its having been flected the optimistic spirit of the early validation of prophecyY revealed in vision, and that nineteenth century. highly figurative, yet God in Yet too many changes and disap The Attractiveness of his wisdom has so interwo pointed expectations eventually led many Miller's Rational ven the several prophecies , Protestants to abandon such optimism Hermeneutic that the events foretold are and to seek a certainty about the future Miller's strict applica not all told by one prophet, dependent on hope in divine interven tion of the historicist and although they lived and tion rather than divinely-inspired human method of prophetic inter prophesied in different ages achievement. Millerites sought this cer- pretation offered his followers tools that of the world, yet they tell us the same enabled them to feel confident and secure things . . . . There is a general connection in an uncertain time. Because historicism through the whole; like a well regulated com appeared to conform to the canons of munity they all move in union . . . observing rationality used in science, Miller's method the same rules , so that a bible reader may of prophetic interpretation-which almost with propriety suppose . . . that he is Arasola terms the "logical absolute of reading the same prophet. 44 popular biblicism"42-assured Millerites Miller's confidence in the harmony of the fulfillment of their pietistic hopes. of different scriptural passages can be rec Miller presented his system of inter ognized in the following examples of pretation with the kind of confidence one Miller's hermeneutical rules: might expect scientific investigation to 1 . The Bible contains a revelation from elicit: God to man, and of course must be the best, To get the whole truth, all those visions plainest and simplest that can be given. It is or prophecies must be concentrated and a revelation in human language, to human brought together, that has beings, and must be understood by the known reference to the subject laws of language. which we wish to investi- 2. The Bible is always to be understood Opposite Page, Top: This 1828 letter from William Miller expresses Miller's deep-felt conviction that ]esus' return was imminent. Center and Bottom Left: These discussions of prophecy typifies Millerite exposition of the Biblical passages concerned with the end of the world . Bottom Right: The William Miller home , Low Hampton, New York . Top: Joseph Marsh's The Voice of Truth was one of many independent publications that fostered communication among the Millerites-and that prefigured the numerous enthusiastically self-published periodicals produced by the Millerites' Adventist heirs. Center: An early ambrotype of] ames and ELlen White, among the many Christian believers who experienced the Great Disappointment. Bottom: The young ]ames and Ellen White, sometime in the wake of the Disappointment. R EASON 19 literally, when the literal sense does not involve though sound and convincing, came short interpretation, Miller argued that "at least contradictions, or is not unnatural. of absolute assurance."48 While Galusha this sense is so obvious that no man ac 3. When the literal sense involves the was received back into Baptist fellowship in quainted 'with the modes of speaking' passage in contradiction, or expresses ideas 1856, he never renounced "sounding the when the sacred writers wrote, could mis which are unnatural, it is figurative, or para Midnight Cry."49 take this its 'obvious meaning."'51 bolic, and is designed to illustrate rather than The commitment to Miller's inter For Miller, correct interpretations of .. reveal the truth . pretations of prophecy by such leaders the literal meanings of texts depended on 4. When a passage is clearly figurative, reveals the rational appeal of his method comparing prophecy with history. While the figure is to be carefully studied, and the ology in the early nineteenth century.50 he affirmed that the "Bible is a system of passage compared with Nathan Hatch's observa revealed truths, so clearly and simply given, other parts of the Word tion regarding Enlight that the 'wayfaring man, though a fool, where the same or similar enment thinkers who need not err therein,"'54 interpreting figure may be employed 45 used the historicist prophecy by comparing it with history Applying Miller's method of prophetic in required some sophistication and did not hermeneutical rules to terpretation might guarantee consistent results. Yet agree biblical prophecies con equally apply to many of ments among historicists that events such vinced Millerites that Miller's followers: "The as the French Revolution and the dis the Bible revealed the study of prophecy offered placement of papal power confirmed pro imminent coming of rational men the oppor phetic predictions seemed to verify em Christ, although initially tunity to see God's plan pirically prophetic interpretations based they did not set an exact unfold in history and pro- on the historicist method.15 date for the parousia, and duced tangible and co- Accordingly, Miller argued against Miller himself resis ted herent proof of religious prophetic interpretations that failed to doing so until just prior to October 22, doctrine."51 Indeed, Miller himself testi 1844.46 fied to the "common sense" nature of his Miller's method of reading Scripture, arguments: combining an appeal to pietistic hopes for The rules selected, I doubt not will be Christ's second coming and confidence in sanctioned by every well balanced mind ac rational access to truth through inductive quainted at all with scriptural interpreta study, attracted a wide range of people. tions . . . . Although the Bible sometimes His rational approach attracted people speaks in figurative language, yet the plain, from educated as well as uneducated obvious, and literal sense of a passage is not to groups. His followers came primarily from be abandoned unless absolute and evident pietistic groups such as Baptists and Meth necessity require it 5 2 odists, although not exclusively. Several A common example of how Miller of Miller's close associates were reformers followed this principle will illustrate his and rationalists who had belonged to the logic. He reasoned that a Christian Connection, such as Joseph Bates "horn" in prophetic writ and]. V. Himes. Notable leaders who were ings could be easily un sympathetic to Miller's teachings included derstood on the basis of Joseph Wolff, an Episcopal missionary, and the fact that ancient George Duffield, a Presbyterian minister kings wore horns in their and scholarY An influential Baptist leader crowns. Thus, when a " in New York, Elon Galusha, affirmed the prophet said a "horn" Millerite faith in the soon coming of Christ, would arise, this meant but he did not endorse the exact date pro "little else" than that a claimed by the Millerites-"founded," he kingdom or king would said, "upon an analogical argument, which, arise. Referring to this 20 ADVENTIST HERITAGE / Spring 1995 "pass the historical test." In the Millerite a distinction between "typical" and "anti journal Signs of the Times, he often chal typical" fulfillments. For example, proph Conclusion lenged Professor Moses Stuart of Andover ecies regarding the Jewish exile in Babylon Whether or not Miller's followers Seminary. In one critique, Miller called were to be typically fulfilled in the return weighed all the evidence as carefully as he Stuart's Hints on Prophecy "one of the to Jerusalem and anti-typically fulfilled in did, they probably believed they were most skeptical works that I have read for the cataclysmic ushering in of the New being led to the truth by rational means. twenty years." Miller then gives the basis Jerusalem. 57 This aspect of Miller's meth The constant appeal to scientific ratio of h is criticism. According to Stuart's odology justified bypassing literal appli nality in Miller's writings, in the context interpretation, Miller said, cations of prophecies to ancient Jewish of the democratic, populist culture of early God in the designation of numbers in history.58 Miller regarded the current nineteenth-century America, convinced Daniel and Re•velation , nowhere tells the truth success of his movement as well as history many Protestants of the accuracy of with certainty, and rarely does he tell the truth as empirical confirmation of his message: Miller's apocalyptic predictions. He ap at all . . . . The facts in history brought as a In one word, in a moral point of t•iew, pealed to a culture which understood his fulfi llment of prophecy . . . fall short twenty every effect [of the preaching of the second language. He answered the uneasiness days , or thirty days; and this too, where God coming] is good; and if ever there is a "mid and uncertainty of many evangelicals with attempts to point out an event, and. gives its night cry" made the effect must be similar to a familiar voice-offering the assurance length in days . . . . [T]he professor might show the one now produced, or it cannot have found in biblical prophecy made available us at least, on his scheme, one prophecy literally scriptural fulfillment. 59 through historicist methodology. fulfilled; but this he has failed to do . So much Miller maintained his confidence in In an age of scientific rationalism, for the Professor's learning. 56 the appeal ofhistoricist methodology even this methodology gave people a new sense The logic of Miller's literal-historical after the Great Disappointment of Octo of power over their destinies. If reforming interpretation of prophecies depended on ber 22, 1844. He affirmed his continuing society failed by human efforts, they could belief in the nearness of the parousia in his still move themselves toward a solution to Apology and Defense of 1845, though he society's ills using tools employed in the deferred its proclamation to "younger scientific study of prophecy. William brethren." In his final appeal he wrote: "I Miller put these tools into their hands. do not ask you to embrace an opinion of mine; but I ask you to weigh well the Sources evidence contained in the Bible."60 Sources for this article are listed on page 44 . S EC 0 N0 AD'If ;, I l 1 BRA RY . r ·------ll aR----f il I J,-- I ' I-J. - ---- REF U'j' A'fi ON l t.~ OWLL'iG ' S R~~LY TO ~ll LLE U , ' Opposite Page, Top: MiLler after the Disappointment ; che reproduced passage in his own hand expresses his ongoing faith in Jesus' soon coming . .. r1 O> , ... Center: An early artist's rendering of Miller's New York home . SECO:\'D COA!JX0 OF CHHl:'lT r ~ 1 d't Top: This cartoon was one of a number to lampoon Miller, his followers, and-especially-Joshua Himes, portrayed here as a ll Y J 0 S I A I[ L 1 T C II. profiteer left behind at the second advent because of his de sire for wealth . WITH A ·Pf.H:FACf! , BY JOd lUA V Hi toltS. Left: This engraving, made around the time of the Disappoint ment, depicts the end of the world as envisioned by the Millerites. Right: Josiah Litch waded into the fray to defend Miller against objectors and attackers with polemical works like this one . REASON 21 0 B I T u A R y William Miller: ) An Obituary Evaluation of a Life By Frederick G. Hoyt T he arrival of the major interest to his readers, many of settled at Poultney, Vermont, where he was Pacific Mail steamship Oregon at San Fran whom had migrated from N ew England county sheriff. He held a captain's commis cisco on 22 February 1850 provoked the and the eastern United States: sion in the American army upon the breaking daily Alta California into printing a special Miller the Prophet.-Wm. Miller, the prophet out of the last war with Great Britain. He supplement the following day, "News by so called, says the Lowell Mass . Courier, was held in much esteem by his neighbors. He the Oregon!" Although this ship brought somewhat celebrated for his views respecting first promulgated his doctrines in regard to the 201 male and 9 female passengers up from the nearness of the advent, died on Thursday second coming of Christ in 1833. He was Panama (via Acapulco, San Blas, last, at his residence at Low Hampton, New disappointed in the fulfilment of his expecta Mazatlan, and San Diego), what caused York . He was sixty-eight years of age. He tion in 1843, and came out the nest year with the greatest excitement was the 95 mail was a native of Pittsfield , in this state. He an "Apology and Defence, " acknowledging bags stowed in her hold. These had been the want of accuracy in his chronological brought to Chagres by three ships from calculations, but claiming that the nature and New York (the Empire City, Ohio, and nearness of the event were still sustained by Cherokee ) and another ship from N ew scriptural evidence. In that belief he has since Orleans (the Falcon), and then carried lived and died-worn out with the infirmities across the Isthmus by a US Mail Agent to of age. be loaded on the Oregon at Panama. William Miller and "Millerism" had Obviously the editor was challenged been big news during the 1840s, but after to condense the most interesting and sig the "Great Disappointment" of22 October nificant items from many newspapers for 1844 he had quickly dropped from view. his news-hungry readers. Some attention But here he was again, some five years later, was given to the activities of Congress, back in the news thousands of miles from the furor created by the antislavery issue his home. And it was in a surprisingly and the Wilmot Proviso, various sensa complete, accurate, and fair article. Before 'J tional crimes, Indian depredations, and the news reached distant California his Mormon activities. But one item about a death had been wide\y reported in Ameri peaceful death in a small New York vil can newspapers and journals, often with lage the editor printed in its entirety, considerable analysis of his life and its obviously thinking that it would be of impact, and sometimes at length. 22 ADVENTIST H ERITAGE / Spring 1995 Length of Obituaries These two major articles appear to he "took the lead, some years ago, in the The length of these obituary notices have supplied the basic materials for nu 'advent' movement." Several newspapers varied from the impressive treatment of merous short newspaper notices concern described Milller as "somewhat noted for the Boston Atlas and theNew York Tribune ing Miller's death. The New York Evening raising a Second Advent party in the articles to very concise death notices. Post for 24 December 1849 seems to have country." Thus the Christian Register (Boston) in its contributed also to a lesser degree. As was One periodical simply termed Miller "Deaths" column for 29 December 1849 the practice in those days before regular "the author of the Millerite movement." simply noted: "In Low Hampton, N.Y., news services were available to periodi Another labeled him "the celebrated Rev. Wm. Miller, the 'Advent' preacher, cals, they generously copied each other, prophet of the second coming of Christ." 68, a native of Pittsfield, Mass." Almost as often without giving credit, and added And another simply called him "the au brief was the notice in the Christian Advo their own evaluations and comments. thor of 'Millerism." And yet another cate (New York) for 3 January 1850. editor termed him "the founder of the sect The significant Atlas article ("Death Titles of Millerites, or Adventists." ofWilliam Miller, the Prophet") presented Since William Miller was a common Regrettably some editors became vit an impressive biographical sketch with name in the United States in the 1840s, riolic in identifying William Miller. Thus emphasis on the involvement of the de clarity demanded more specifcity than the Belfast, Maine, Republican journal (28 ceased with "Millerism." It was fair in its prefixing "Mister" or "Reverend," or "Par December 1849) described him as "the balanced evaluation of his character and son" as was occasionally done, Thus he author of all the mischievous religious personality, and his impact on American became simply "the Prophet," "Miller the excitement called Millerism." The Co society. Some periodicals reprinted the Prophet," or "the Second Advent Prophet" lumbus, Georgia, Enquirer (8 January article in its entirety. Others reproduced (one added an intensifier to make him 1850) described Miller "as the leader of a major portions of it. "the great second advent prophet"). Some set [sect?] of dupes who believed, or pre Many other periodicals reprinted felt that he was adequately differentiated tended to believe, that the day of judg short excerpts from the lengthy Atlas ar by the label "the Advent preacher." Still ment was at hand." The Boston Investiga ticle, such as the following: others were intrigued by the alliterative tor (26 December 1849) declared that Death of Father Miller "Miller the Millerite." By far the most "The celebrated William Miller, the From a notice in the Boston Atlas, we common appellation was simply "Father founder or originator of the religious delu learn that William Miller, who took the lead, Miller." Not only did this offer clear sion commonly known as 'Millerism,' is some years ago, in the "advent" movement, identification to media readers but it also no more." died on the 20th instant, at the age of 68. He suggests the affection and respect he had Perhaps the best identification of the has thus not lived to see the great consumma earned as a person regardless of any nega man and the movement he created was tion of whose immediate coming he was so tive evaluations garnered by his message. provided by the Christian Secretary, a Bap confident, six years ago. Among Adventist fellow-believers a tist journal published in Hartford, Con Similar short notices clearly derived simple "Brother Miller" was adequate iden necticut (4 January 1859). "Few men, of from the Atlas, but not always giving proper tification. late years, have created a greater excite attribution, appeared in several periodi ment in the community than William cals in New Hampshire, Massachusetts, Further Identification Miller," they asserted. It then carefully and South Carolina. In addition to such titles added to explained the history of this phenomenon: Next in significance was an article in William Miller's name to differentiate He commenced lecturing on "the second the New York Tribune, 25 December 1849. him clearly from others with the same advent of Christ about the year 184 3," as i It was a concise, factual, and evaluative common name, many periodicals assisted early as the Summer of 183 3, and previous to article, unfortunately marred by a mistake their readers with short descriptive expla that time, we believe, he had published a J in the place of Miller's death: Low Hamp nations. Thus the widely-read Boston small book on the subject. His theory was ton, New York, became just Hampton, Atlas article described him as "somewhat fortified with mathematical demonstrations which was in turn corrupted into Kompton celebrated for his views respecting the which only needed the fact to be proved that by some copiers. The stature of the Tri Advent." The Georgia Journal and Mes his data and principles of interpretation were bune contributed to its widespread utiliza senger (Macon; 2 January 1850), together correct, in order to render it a dead certainty. tion by other newspapers. with many other papers, explained that As it was, that part of the religious commu- OBITUARY 23 nity which had never given much attention to conviction that Christ would return in people on the subject of the Lord's coming. I the subject of prophecy, as the time, according 1843. This had been preceded by years of was immediately angry with myself for having to Father Miller, drew near for the final diligent Bible study which focused on the made the covenant I had; I rebelled at once winding up of all things here below, began to unfulfilled prophecies of Daniel and Rev against the Lord, and determined not to go. I evince an extraordinary interest in "Millerism" elation. left the boy without giving him any answer, as it was termed. Miller continued to lecture The dramatic personal crisis which and retired in great distress to a grove near by. to large audiences, and to make had preceded Miller's deci There I struggled with the Lord for about an proselytes wherever he lec sion to go public with the hour, endeavoring to release myself from the tured. The excitement con results of his years of study covenant I had made with him, but I could get tinued to increase up to the was later revealed in his no relief. It was impressed upon my con very latest moment fixed by own words: science, "Will you make a covenant with him for the destruction of the One Saturday, after break God, and break it soon?" and the exceeding world. Lecturers sprung up fast, in the summer of 1833, sinfulness of thus doing overwhelmed me. I on every side, and scores, who I sat down at my desk to finally submitted; and promised the Lord that a few months previous were examine some point, and as I if he would sustain me , I would go, trusting in regarded as plain, unlearned arose to go out to work, it him to give me grace and ability to perform all men were edifying the world came home to me with more he should require of me. I returned to the by lectures on the prophecies ~, • I ,.f ~r ~ . force than ever, "Go and tell house, and found the boy still waiting; he of Daniel, illustrated with it to the world." The impres- remained till after dinner, and I returned with painted boards hung up against sionwas so sudden, and came him to Dresden. the wall, on which were figures of beasts and with such force, that I settled down into my The Atlas then described the impres a mysterious row of figures. chair, saying, I can't go, Lord. "Why not?" sive results of this dramatic confrontation seemed to be the response; and then all my with the supernatural: Biographical Data excuses came up, my want of ability, etc.; From this time and onward he was pressed The basic biographical data for Wil but my distress became so great, I entered into with invitations to present his views in many liam Miller was quite consistent in all of a solemn covenant with God, that if he would places, and travelled extensively throughout these reports: he was born at Pittsfield, open the way, I would go and perform my the Northern, Eastern, and Middle States, Massachusetts, 15 February 1782; there duty to the world. "What do you mean by and Canada, and labored almost constantly was nothing distinguishing about his child opening the way?" seemed to come to me. for the succeeding twelve years; but visited no hood and youth or his limited education; Why, said I, if I should have an invitation to place without first receiving an urgent invitation. the family moved to Low Hampton, New speak publicly in any place, I will go and tell In the religious atmosphere of that York, when he was four; at 22 he settled in them what I find in the Bible about the Lord's era these words would have carried great Poultney, Vermont, where he served as a coming. Instantly all my burden was gone, impact. Not only was William Miller thus deputy sheriff; during the War of 1812 he and I rejoiced that I should not probably be portrayed as the reluctant divine agent was commissioned a captain in the US thus called upon, for I had never had such an but he forcefully demonstrated the mi Army, serving most notably at the invitation. My trials were not known, and I raculous nature of his unique calling and critical battle of Plattsburg; after the war had but little expectation of being invited to the validity of his mission. Although he settled in Low Hampton where he any field oflabor. some may have privately questioned the held the office of Justice of the Peace; In about half an hour from this time, authenticity of Miller's "call" or his quali there he died on 20 December 1849, aged before I had left the room, a son of Mr. fications and preparation for this demand 68. Guilford, of Dresden, about sixteen miles ing duty, no one ever publicly questioned All of this was fairly typical of from my residence, came in and said that his the fervor with which he dedicated him small-town American life during the first father had sent for me, and wished me to go self to his preaching during the hectic half of the 19th century. What happened home with him. Supposing that he wished to decade following 1833. to William Miller in 1833 eventually set see me on some business, I asked him what he The impact ofMiller's assiduous study him apart and made him a familiar name wanted? He replied that there was to be no and dedicated preaching were assessed by to Americans. That was when he began preaching in their church the next day, and his many periodicals. Some editors saw posi reluctantly to speak in public about his father wished to have me come and talk to the tive results. To the Concord editor of the 24 A DV ENTIST HERITAGE /Spring 1995 New Hampshire Patriot and State Gazette The death of this far famed prophet was literal interpretation of the prophecies," (27 December 1849) he was clearly "the noticed in our last number .... When he was the New York Evangelist (3 January founder of the sect of Millerites, or found himself so egregiously mistaken, and 1850): Adventists"; another credited him with had produced so much agitation and distress As originating one of the most remarkable, "raising a Second Advent party" (Phila over the land, and so much mischief in many and in some respects melancholy, outbreaks delphia Public Ledger, 2 7 December 1849) churches, he owed it to himself and to the of fanaticism of modern times, he will long be which according to theNew York Tribune cause of Christ, to have made held in remembrance, with ( 25 December 1849) reached "some 30 or a very humble confession for associations that may do in 40,000 disciples." his arrogant and impious as justice to his piety and tal After reprinting the Boston Atlas ar sumptions; he then would ents. He was an uneducated ticle, the editor of Boston's influential have been restored to the fel man, but possessed great periodical Littell's Living Age (19 January lowship of his brethren, and strength and clearness of 1850) added a personal comment which, have put an end to the delu mind; and no one who has outside of Adventist/Millerite papers, was sions which he had started, ever heard his lectures, could the most positive in its appreciation of and hundreds of weak and doubt his sincerity. It was his Miller's life and labors: erratic minds still entangled in sincerity that made the mis We heard "Father Miller" preach on this their miserable vagaries and chief. There is many a liter great subject, to an immense audience, one confident conceits, would alistingoodand regular stand night in Philadelphia. His evident sincerity, have been liberated from their ing, who if as logically consis- earnestness, and simplicity, attracted to him thraldom. tent, and as reckless of conse our high respect. We think the success which In the opinion of the Boston Investi quences as Mr. Miller, would be following in marked his labors, notwithstanding his want gator (26 December 1849), Miller was his footsteps. We have no doubt he was as of learning even upon his chosen subject, "the victim of a strange hallucination," much disappointed at the great failure in' 4 3 as arose from his bringing prominently forward although "in other respects he is spoken the most insane of his followers. And admit a neglected truth. of as having been a worthy man-strictly ting his theory of interpretation, he was very However, this influential editor felt it temperate and proverbial for his integ justifiable in his earnestness; his chain of necessary to add a serious disclaimer to his rity." Unfortunately, "The effect of his reasoning was well-nigh irrestible on his own praise: "And it is to be feared that his peculiar religion, however, has proved in ground. He was the great apostle of Literal confident and ill-founded predictions as many instances most melancholy." In ism; a more honest or more capable expositor to the time, will throw temporary discredit confirmation of this he stated "that the of that theory will not be found. His piety, upon the great burden of many prophe first patient received into the New Hamp benevolence and consistency, we believe, have cies-the second coming of our Lord." shire Asylum for the Insane in 1843, was never been questioned on any good grounds. Unfortunately it was the negative impact rendered crazy by Millerism which as Scathing words were also used by of "Millerism" which provoked most edi signed that year as the end of the world; Hartford's Baptist Christian Secretary ( 4 tors to write at the time ofWilliam Miller's and that during the seven years the Asy January 1850) in describing the practical death. lum has been in operation, 22 persons effects of "Millerism": have been sent there from the same cause." This well known personage departed this life Negative Comments This is typical of numerous unsubstanti at his residence in Low Hampton, Dec. 20, "He was unquestionably an honest ated charges against Millerism as a funda 1849, at the age of 68. Few men, of late and sincere man," the Emancipator and mental causative factor for insanity. For years, have created a greater excitement in the Republican (Boston; 27 December 1849) example, this story was repeated in the conceded, "but his doctrines have been Providence, Rhode Island Republican the cause of immense harm to hundreds Herald (29 December 1849) and in The Previous Page: William Miller's grave-site and thousands who were deluded and Farmers' Cabinet (Amherst, New Hamp deceived by them." The editor of theNew shire, 3 January 1850). Opposite Page: Millerite leader Samuel Snow York Baptist Register was even more severe Also troubled by these contradic Jos eph Bates, father figure to younger Millerites, (quoted in The Christian Mirror, Portland, tions in the life of the "Rev. William defender of the Sabbath, and author of the still Maine, 17 January 1850): Miller, well known as an advocate of readable Autobiography ofJoseph Bates. OBITUARY 25 community that William Miller. Thousands quently copied. great mental power," and "unquestion became ardent followers of Miller, and hav "This man, who befooled so many ably an honest and sincere man." The ing embraced one radical error, their minds persons, in regard to the world coming to Boston Investigator (26 December 1849) were fitted for the reception of others far more an end in the year 1843, is dead." These declared that Miller was "spoken of as dangerous. The most wild and fanatical stark words began an article in The Trum having been a worthy man-strictly tem scenes followed; and the very worst heresies pet and Universalist Magazine (Boston; 29 perate and proverbial for his integrity." that ever afflicted the Church of Jesus Christ December 1849). "His theory furnished TheNew York Baptist Register reprimanded were readily adopted. Among these heresies, the ardent sectarians with a powerful those who had "indulged in severe stric the spiritual wife system, and imparting the means, of frightening the community," tures, and ... ridicule" of Miller, labeling gift of the Holy Ghost, may be mentioned as they explained, "and they did not hesitate this "very improper" because "he was no having been embraced by some of Mr. Miller's to make use of it. Hundreds professed to be doubt a lover of the Saviour ... "(quoted disciples; but it is proper to add that many of converted, by believing that the world in The Christian Mirror, Portland, Maine, them did not go to such extreme lengths. In would come to an end, AD 1843, which 17 January 1850). In the opinion of the many of the larger towns where Miller lec however proved to be a total deception." Bunker-Hill Aurora and Boston Mirror (29 tured separate and distinct "bands" were The editor's conclusive judgment was se December 1849), Miller "was unquestion formed out of those who left other churches vere: "Shame on the clergymen who coun ably sincere in his belief of the reappear for the purpose of devoting themselves to the tenanced the falsehood. They knew bet ance of the Saviour in 1843." "He was a teachings of "Father Miller;" and this too, in ter, many of them." man of moderate abilities and very little violation of the explicit instructions of Miller, education, but of strong will and fanatical who enjoined it upon them to remain in the Positive Comments temperament" in the opinion of The Home churches with which they were connected. There were numerous positive com Journal (New York; 5 January 1850). But such radical errors could not flourish in ments about William Miller the man, but The Christian Secretary (Hartford; 4 the church, and the consequence was, that few positive ones about Millerism. "Mr. January 1850) especially commended "they went out from us because they were not Miller was regarded with much affection Miller for his conduct when his predic of us," and a new sect bearing the name of by his neighbors," the widely quoted Bos tions failed: "After the period fixed by their teacher, was the result , despite the re ton Atlas declared, "who esteemed him as Father Miller for the final consummation monstrances of the teacher himself. a benevolent, intelligent man, and a kind of all things here below, had passed away, "He was doubtless a sincere and de neighbor." The generous words in the he very honestly and properly came out voted man," a perplexed Zion's Herald and concluding paragraph were also widely and acknowledged that he-not the WesleyanJoumal (Portland, Maine; 2 Janu copied: ary 1850) conceded, "but his example He was a man strictly temperate in all his furnishes an illustration additional to in habits, devoted in his family and social attach numerable others in the history of the ments, and proverbial for his integrity. His church, of the dangers of a rash promulga brain was of large volume, and he was ca tion of uncertain opinions." "Incalcu pable of great mental efforts . He was natu lable evils have resulted from his course," rally very amiable in his temperament; but this Methodist paper cautioned, "but still when he thought he was unjustly represented, it must be borne in mind that much of he often indulged in biting sarcasm on his them is attributable rather to his followers revilers. His mental faculties were clear to than to himself." the last, and he fell asleep joyful in the hope of TheNew York Tribune ( 25 December a speedy resurrection. 1849) described Miller as "uneducated," An impressive variety of other jour "not largely read in even the common nals commented on William Miller as a English [Bible] commentaries," which ap person, some in extremely flattering terms. parently explained why "his views were "He was a man of temperate habits, of absurd, and supported but feebly ...." integrity and worth," in the opinion of the These comments by an influential and Boston Emancipator and Republican (27 widely read national newspaper were fre- December 1849). "He was also a man of 26 ADVENTIST HERITAGE /Spring 1995 Bible-was mistaken; but he insisted that They also weakly commended him for this to see how great a matter a little of false the time was close at hand, notwithstand making "a kind of apology for the fire may kindle. ing there was now no definite 'clue to the non-fulfilment of his prediction," when Adventist/Millerite Reactions time."' 1844 ended with "the earth still turning For the remnant of Millerites who "He was a shrewd but narrow-minded on its axis, and revolving about the sun, were still faithful "Adventists" when Fa man," the New York Tribune (25 Decem and Miller with it... . " ther Miller died, such comments about ber 1849) declared, "practical, though of The paradoxical situation of how a his having been a mad fanatic would have an ardent and fanatical temperament." man of sound character, excellent mind, been repulsive. Most of the many periodi This evaluation was widely copied. and solid social standing in a stable and cals that had spread the message of "His piety, benevolence and consis conservative community could have fallen Millerism at its height had disappeared by tency, we believe, have never been ques into what was generally considered to be the time of his death. Regrettably copies tioned on any good grounds," was the extreme fanaticism was obviously a seri of only one such journal have survived, judgment of the New York Evangelist (3 ous challenge for many of Miller's con the Advent Harbinger and Bible Advocate, January 1850). The Portland, Maine, temporaries. As has been seen, some published weekly in Rochester, New York, Transcript (5 January 1850) simply la blamed his followers, others cited his lim by Joseph Marsh. beled him "a well meaning man." Al ited education, others pointed to his faulty Marsh's readers were warned of Fa though Boston's Christian Watchman and method of interpreting prophecy, and still ther Miller's imminent death in the 22 Christian Reflector (27 December 1849) others blamed the failure of the clergy to December 1849 issue. On a recent visit a identified Miller as that "eccentric indi respond properly to Miller's preaching. Brother H. Tanner had "found our aged vidual, sometimes called 'The Prophet,' The New England Puritan (Boston; 27 and worthy brother very ill with a dropsi and notorious for his views of the 'Second December 1849) offered a surprisingly cal complaint; and to all human appear Advent,"' they admitted that "As a advanced psychological diagnosis: ances will soon fall asleep in Jesus." But he preacher he was frank, bold and eloquent." It would seem, that for several years before he reported that "Bro. Miller yet retains the came out with his peculiar use of his mental faculties, and converses views, he had given his mind freely and joyfully on that blessed hope, intensely to the study of his and glorious appearing of the great God, tory, in connexion with the and our Savior Jesus Christ." "Relative to Scripture prophecies. And it the time of the advent,"Tanner reported, is very probable, that in this "Bro. Miller is confident that it is very concentration of his mind near, and thinks that if he could live upon that course, he lost the fourteen months longer, he would not proper balance of his facul have to sleep in the grave, but would be ties, and acquired that species changed from mortal to immortality by of monomania, which is the Lord at his coming." The rationale for call[ed] fanaticism. That from Miller's extension of the Advent into some cause he had fallen into early 1851 was not given. that state of mind, is evident The next issue (29 December 1849) from his own account of his of the Harbinger and Advocate not unex exercises, previous so [to?] his pectedly had a black-bordered section: divulging his views. A compl "Death of Bro. Miller." "This worthy eter specimen of a fanatical view of the mind's intercourse Opposite Page: This notice called Millerites to with God, and of one's mis meet together in the wake of the Disappointment at taking impressions on the Albany. imagination for revelations This Seventh-day Adventist prophetic chart shows from God, that we have in the influence of earlier Millerite models and dem this, is rarely to be found, and onstrates Adventism's continuity with Millerism it is well worth the while, in as regards prophetic interpretation. O BITUARY 27 child of God, faithful and efficient minis back. I know it is a thankless office-I know and easy-chair, in excruciating pain. In the ter of Christ, and profound student of it is a slaving [sic] life-I know the scoffs, the midst of it all he has manifested great patience prophecy, sleeps in Jesus." These moving jeers, the frowns, of a gainsaying world-I and forbearance. For a man of his age, and words were followed by a "private note" know the tauntings of the free-the tempta compassed about with infirmities as he was, from Elder Joshua V. Himes, dated at Low tions of the enemy-all, all against me. I feel he gave evidence of a large degree of Christian Hampton, December 21: "I am over too my own insufficiency-my weakness attainment. During the times of his greatest whelmed in the affliction of the death of my sin-my age-my trembling-my igno suffering he would repeat passages of Scrip Father Miller, who was taken from us Dec. rance-my inexperience ;-all, all in or about ture which were consoling, and also numer 20th, at 3 o'clock, P.M. He died peaceful myself, is against me. Yet there is a spirit that ous hymns of Watts and others, that ex and happy." tells me to go on. I have often cried to God to pressed the hopes and joys of the redeemed. Editor Marsh's gracious words fol undeceive me, if I am deceived. He arranged all his business some months lowed: When I go forward in the work, I have since, and was ready at any hour to depart. Of Bro . Miller it may justly be said, as a man He felt that he had done his duty to the world of natural endowments, but few of any age and the church. And having given up the idea have been his superiors. As a correct exposi of seeing the Savior before his death, he only tor of prophecy , he has had no rivals in waited for the call of his God and Savior to modern times. But few, if any, surpassed him "depart and be with Christ, which was far in pure Christian philanthropy, and faithful better than to remain in the fiesh." ness in the work of his high and holy calling. Father Miller had some final words for As a Christian, he was as faultless, perhaps, "the brethren": "Tell them we are right, as any other man. And as a husband, a the coming of the Lord draweth nigh;-but father, a brother, and a friend, his worth they must be patient and wait for him." "He cannot be told. And in view of his valuable would often repeat the words, 'Yes, 0, I long life, and peaceful death, it may justly be said tobethere!,"' Himesadded. "Suchviewsof of him, Blessed are the dead which die in the the future glory tended to mitigate the present Lord: yea, saith the Spirit, that they may rest pains of the body, which at times were vio from their labors; and their works do follow lent." them. "But," in Elder Himes' moving words, A following section (simply titled "the closing scene finally came": "Bro. William Miller") reproduced a let On the 20th of December ; in the morn ter Miller had written to a church in great peace. When I shrink from it, I am ing, it was manifest to all that he must soon Beekmantown, New York(?), on 19 No troubled. depart. During the morning he had no par vember 1834, in reply to their invitation In the 29 December 1849 issue the ticular conversation with me: yet he would for him to "settle with them." He politely Advent Herald printed a letter from Elder break forth in expressions like the following: but firmly declined, explaining that he Joshua V. Himes to Sylvester Bliss. Himes "Mighty to save!" "0, I long to be there!" had to move freely from place to place, had been with Miller during his final "Victory! victory!" "Shouting in death!" proclaiming "the hour of his judgment is illness and death. As this issue is not etc. He finally sunk down into an easy come." The editor obviously felt that extant it is fortunate that the Harbinger sleeping, or dozing state. Occasionally he parts of this letter disclosed the true es and Advocate reprinted Himes' letter in roused up, and opened his eyes, but was not sence of Father Miller: their 12 January 1850 issue. Himes re able to speak, though he was perfectly ratio You may call me visionary-! do not ported that Father Miller's faith was "un nal, and knew us all. He continued to blame you. But I am strongly pressed in my wavering" and that he had watched the breathe shorter and shorter, till five minutes mind.-God has opened the door . He has development of events in Europe which past 3 o'clock, PM, he calmly and sweetly blessed me in every place, when I have fear he felt indicated the approach of Arma gave his last breath; ... Oh how peacefully lessly put my trust in him; and I cannot go geddon: and happily he died! I was privileged to stand For several months past he has been with his wife, children, and friends, about his confined mostly to his room. A part of this bed, when he gave up the ghost. I closed his An artist's crude rendering of the lecturing Miller. time he has been confined mostly to his bed eyes, while all other eyes were filled with 28 ADVENTIST HERITAGE /Spring 1995 tears. It was a solemn scene. While the wife, Herald of a dream experienced by him in pion" was eulogized. In death this "fear and children, and friends were weeping the 1826, together with an extensive analysis less messenger of truth" to "a giddy, loss of a beloved relative, I was here to weep of it in two other articles. Although thoughtless, reckless world" had at last the loss of a father in Israel, more dear to me Miller had had the dream on 4 November escaped from "insulting foes" who could than any earthly relative, or even the most 1826, he had not "committed it to writ no longer "distress" his soul. Two verses precious of the servants of God. ing" until 17 January 1828. The dream by Mary D. Rorty of Newark, New Jersey, "He is now beyond the reach of toil and had obviously made a tremendous impres exemplify the best of these poetic tributes pain," concluded Elder Himes, the faithful sion on Miller for him to have remem to an "honored soldier of the Cross": partner ofFather Mill.er through their years of bered the precise details for so long before A good man's fallen! fall.en at his post, unremitting battl.e for what they believed was recording it. "It is due to Mr. Miller to No base deserter from the sacred host; God's truth. "The haters of truth, and the state," the Advent Herald declared, "that Covered with honors, and with glorious scars, enemies of the doctrine of the advent of our he placed no confidence in dreams. Nei The marks ofJesus Christ his servant bears. Savior, can never more give pain to his ear, or ther do we." Then why did they print it? Raised up by God, to tell this guilty age his heart, by their slanders or reproaches . He "We give this as an interesting relic of our Its course was well nigh finished-Satan's rage is beyond their reach: 'Where the wicked departed brother, who did not wish it Wasraisedagoinsthim. Yet, unmoved, he stood, cease from troubling and the weary are at published while he lived." The editor of Like martyrs, faithful to the truth of God. rest.'" the Harbinger and Advocate agreed: "We The logical conclusion of this paper In the same issue the Harbinger and have no confidence in modern dreams, would be a statement from Ellen Gould Advocate printed a "Discourse on The any further than to admit that they may, Harmon White- ideally from one of her Death of Father Miller" which had been possibly, be given, sometimes, to benefit visions- at the time of William Miller's "delivered" by O.R. Fassett, apparently at the individual who dreams. As a guide, in death. Unfortunately, her immediate re a memorial service for "our respected and matters of faith, no confidence should be action to Father Miller's death remains beloved Father Miller." In the long and reposed in them." He reprinted this dream unknown. The inestimable debt owed to tedious exegesis of Revelation 14:13, Fa "for the gratification of Bro. Miller's nu William Miller by SDAs was not acknowl ther Miller seemed to become secondary merous friends, as everything from the edged at the time of his death. The to Fassett's attempt to make an impres pen of this great and good man is eagerly church paper of this struggling infant de sion with his theological learning. Refer sought and read by them." nomination (the Second Advent Review ring to Miller as "this devoted servant of Th ere seems to be no justification for and Sabbath Herald) did not begin publica God," Fassett cautioned "that we are in no reproducing this dream here. It is an tion until November 1850. For the first wise disposed to canonize him ... nor to extraordinary combination ofBiblical quo volume editor James White (assisted by eulogize him above what his real merit tations and allusions, strange figures and such future Adventist luminaries as Jo deserves" because "it was all of grace that symbols, along with the story of Miller's seph Bates, ].N . Andrews, Hiram Edson, h e was what he was." Likewise he used the wanderings resembling those in "Pilgrim's and Otis Nichols) was so overwhelmed title "Father" "in no other sense than that Progress." There is no apparent signifi with the burden of presenting the truth of his age"; other usage of this word he left cance for Miller's life or for Millerism. about the Sabbath and correct prophetic for the antichrist. Neither Miller nor the two editors offers interpretation that Father Miller's pass "In the life, views and labors of Father any explanation of the dream or interpre ing went unnoted. Miller, we discover an eminent, worthy tation of its weird symbolism; the ex and faithful servant of God," Fassett de tended comments by a Brother ].B. Cook Sources clared before beginning a lengthy sketch are not at all helpful. Sources for this article are available upon ofhis life. "Though Father Miller is dead," The final tributes to their fallen leader request. he concluded, "yet the truths he advo were a flurry of poems in Father Miller's cated, and to which he was instrumental honor. AI though they will n ever be found in calling th e attention of the church and in anthologies of great American poetry, world, still survive genuine sentiments of respect and affec A strange conclusion to the Harbin tion come through clearly. With com ger and Advocate treatment of Miller's parisons to Noah, Moses, Elijah, and Paul, death was the reprinting from the Advent the "good man" and "reverend cham- OBITUARY 29 M u s I c Isaac Watts and "The God of Glory" A Second ... Advent Hymn Dominates Early American Publication by Kenneth Logan S tellar poets are a Toward Freedom devotional settings generated a steep rare lot in hymnody. Within the Isaac Watts provided a compromise demand for hymn-books. This demand sparse constellation of such bards between the views of those insistent on was both for singable hymn-tunes and must shine the English ecclesiastic the direct singing of Scripture passages suitable texts, and Watts' imported verse Isaac Watts ( 16 7 4-17 48), whose spir and those desiring more tether in the gained a firm foothold on American ited psalm paraphrases and warm de selection of their devotional verse. His soil. Beginning in colonial days, span votional hymns exhibit a noteworthy Psalms of David Imitated, published in En ning the Revolution, and stretching creativity. gland in 1719, used the framework of through the first decade of the nineteenth Watts shown prominently on the psalm "imitations" or paraphrases to century, Watts's psalm paraphrases and horizon of a new day whose luster he stretch far beyond the boundaries im devotional hymns accounted for sixty per heralded and abetted. The "old day" posed (or justified) by the biblical psalms. cent of all published occurrences of texts in English hymnody viewed only texts His freedom resulted in many "psalms" allied with specific hymn-tunes in based directly on Scripture as worthy more convincing as lyrical verse invented America. These 15,000 occurrences for churchgoers to sing. Devotional than as Holy Writ traced. In addition, document an astonishing dominance of verse not derived from the Bible was three books of Watts's devotional hymns early American hymnody by the di not used. This understanding was and a book of lyric verse, Hor<£ Lyric<£, minutive English preacher. not without advantage; it ensured a cast his lot clearly with those with Not only the quantity but the breadth certain orthodoxy and theocentricity. devotionalistic tendencies. of hymn-book compilers' choices con But its limits must have stifled hymn Across the Atlantic, as the Ameri firms Watts's primacy. Compilers chose writers' creativity, and it must have can Revolution made possible quite an an amazing 1,250 different stanzas of his made it difficult for devotional hymn other sort of freedom, American poetry for tunebooks. Today, we expect writers to find acceptance. churches, singing schools, and private that all stanzas to be sung with a hymn- 30 ADVENTIST HERITAGE /Spring 1995 tune will appear printed with the tune, versions, which far outshone the Com safely may assume that many, if not all, of but typical early American practice was to mon and Long Meter versions in fre the other stanzas were sung successively print at most a single stanza with a tune. quency of early American publication. after the first stanza. The first four appear Publishers apparently expected other stan below: zas to be supplied from memory, by leaders, Toward Apocalypse or from separate wordbooks. Thus, far more The first Particular Meter version The God glory sends his summons forth, than 1,250 Watts has nine stanzas. Of these, its Calls the south nations and awakes stanzas actually re second stanza-published the north; sounded in early with tunes ninety times to From east to west his sovereign orders American churches, 1810, seems to have taken spread, homes, and meeting hold especially well in Through distant worlds and regions of houses for singing America. It reads as follows: the dead, schools. Behold! the Judge descends; The trumpet sounds; hell trembles; Many of these his guards are nigh, heaven rejoices; verses remain in Tempest and fire attend Life up your heads, ye saints, comman usage in him down the sky : with cheerful voices . America today, in Heaven, earth and hell, No more shall atheists mock his long delay; cluding such classics draw near; His vengeance sleeps no more! as "When I Survey let all things come behold the day! the Wondrous To hear the justice, Behold the judge descends ; Cross," "Joy to the Isaac Watts and the sinner's doom; his guards are nigh; World," and "Our But gather first my saints Tempest and fire attend him down the sky : [0] God, Our Help (the Judge commands) When God appears, all nature shall in Ages Past." However, Watts hymns Bring them, ye angels, adore him: that singers prefer now did not necessarily from their distant lands. While sinners tremble, saints rejoice enjoy the favor of early Americans. For All but one of its other eight stanzas before him. instance, of the three hymns just men appeared in publications with tunes. Aside tioned, only "Joy to the World" was out from its first stanza-a natural choice Heaven, earth and hell, draw near: standing in its American circulation into because it begins the psalm-its last stanza let all things come, the early nineteenth century. Also, many surprisingly received twenty-five publica To hear my justice, and the sinner's doom; hyumns published often then are eclipsed tions with tunes: But gather first my saints, today by other hymns. Watts's paraphrases Sinners awake betimes; (the judge commands) of Psalm 50 are good examples: they were ye fools , be wise ; Bring them, ye angels from their surely among the most-published of his Awake before this dreadful morning rise ... distant lands . " psalm paraphrases in early America, but A verse of appeal, perhaps it fulfilled a When Christ returns, wake every they are not in common circulation to hortatory need that expanded the fre cheerful passion; day. quency of its publication. And shout ye saints! he comes for One stanza of the paraphrase, on the As often-published as was this first Par your salvation. topic of Christ's second coming, is the one ticular Meter version, it was Watts's sec stanza most published with hymn-tunes ond PM version that stood at the van "Behold! my covenant stands forever good. in early America. That Watts saw Psalm guard of all early American hymn publi Seal' d by the eternal sacrifice in blood, SO as extraordinary seems to be implicit in cation history. Compilers allied its first And sign' d with all their names; his choice of it for an unusual profusion of stanza with tunes 216 times in 171 books, the Greek, the Jew, four separate paraphrases. They were writ making it by a margin of approximately 45 that paid the ancient worship, or the new . " ten in four different text meters, includ printings the sacred stanza most often There's no distinction here; ing Common Meter, Long Meter, and two published with tunes in early American join all your voices, unusual (Particular) Meters. My primary hymnody. While few of its fourteen other And raise your heads, ye saints, focus here will be on the Particular Meter stanzas appeared in print with tunes, one for heaven rejoices. MUSIC 31 CAMDEN Isaac Watts (1674- 1748) Oliver Holden (1765- 1844) Psalm 50 2d Part P. M. P.M. 10.10.10.10.11.11 The Calls the south na-tions and a- wakes the notth._ From J 11 J easL to_ west his and re-gions of the_ dead. The trum-pet J J J f ~ I I I I I I I I I I I I I I I I I ~r-1 ~ I I ' t) I I I I I I I I I I I I I I I I r *i r r sounds;_ hell trem-bles; heav'n re-joic-es; Lift up your heads, ye saints,_ with cheer - ful voic-es. _o_~j j j j I I J J j j d d ~· J 1 J J .Jli1 I I I I I I I 32 ADVENTIST HERITAGE /Spring 1995 This passage refers clearly to Christ's This theological message springs to tunebooks surveyed contained it. The second coming: "When Christ returns." life in the verbiage-vibrant almost to a phenomenally successful and influential It conveys also the belief that Christ will faulty fervidness-with which Watts en Worecster Collection (2nd. ed., 1788) in come to us in a literal, physical, manner: folds it. The fulsome poetic meter, long cluded this text with two different tunes, the trumpet sounding, the tempest and lines of ten and eleven syllables, allows heralding a trend repeated no fewer than fire attending the appearance of Christ ample leeway for well-developed descrip sixteen times before 1811. Several major with his "guards," and the command to tion. And Watts forthrightly invests the tunebooks included the text in all edi angels to gather God's saints from distant capacious lines with a sweep mingling tions before 1811, including The Federal lands all indicate this. The phrase, "No image, monologue, and commentary. Harmony (six editions, 17 88-1794); Phila more shall atheists mock his long delay," delphia Harmony (ten editions, 1789- implies immediacy, and seems to rule out Toward the Public 1808), and The Village Harmony (ten edi the possibility that Watts describes a physi That tunebook compilers found tions, 1795-1810). Many books oflesser cal second advent occurring after a future Watts's Psalm 50 versions striking is im prominence, apparently responding to earthly millennium. (Such a premillennial plicit in the fact that no fewer than fifteen public demand the following the lead of advent view is not to be taken for granted of the individual stanzas of these versions the major tunebooks, completed the range in early eighteenth century English theol are in the tunebook repertory. The first of publications of "The God of Glory." ogy. The views of English clergyman American printings of stanzas were in Given that "The God of Glory" was Daniel Whitby, who taught a spiritual 1763 in Tunes in Three Parts, a modest, a hymn to be sung, what hymntunes did "second coming" and a postmillennial anonymous, oblong Philadelphia hymnbook compilers join with it? Some advent, were dominant in English and tunebook. The late 1770s saw major 54 distinct tune names attach to nearly as American eschatology by 1750.) Christ American compilers/composers William many tunes associated with "The God of is Judge of the living and the dead in the Billings of Massachussets and Andrew Glory" in these early American sources. theology of Watts's passage, and the Law of Connecticut annexing "The God Some tune names seem more hopeful than range of God's summons includes "re of Glory" for tune books. others, such as Archangel, Consumma gions of the dead." Finally, God's eter This trickle expanded to a tion, and Adoration. Other tune names nal covenant provides the basis for saints groundswell in the 1?80s, when approxi focus on judgment, including Retribu on earth, whether Gentiles or Jews, to mately half of the sacred tunebooks in tion, Doomsday, Tribunal, and several rejoice. cluded it. At decade's end, all ten 1788 others. Many names are those of places, such as Pine Grove and Pennsylvania, while yet others are simply practical handles such as No. 4 or Psalm 50. An anonymous European composed Landaff, the tune most frequently allied (54 times) with "The God of Glory." This tune appears in Figure 1 as printed in Massachusetts compiler Amos Albee's The Norfolk Collection of Sacred Harmony (1805). Another tune, Camden, by Oliver Holden, was not printed frequently, but is typical of many Opposite Page: The author's edition of Camden as it appears in Thomas Atwill' s New York and Vermont Harmony of 1804 . (Those who wish to do so are free to copy and reuse this text.) An elegant American edition of the hymntune Landaff with "The God of Glory" underlaid . Musrc 33 hymn-tunes of the ear. The author's of text meters, and a book with all slots a 10.10.10.10.11.11 pigeonhole did ex modern edition of Camden, based on filled will have a better chance of com ist, it was designed to accomodate a text its printing in Thomas Atwill's New mercial success. Two factors dilute the from this very limited circle. This means York and Vermont Harmony (1804) ap potency of this hypothesis as applied to that factors other than the unusual text pears in Figure 2. Note that in both "The God of Glory." First, the only meter may have been the attraction for settings the melody appears in the tenor, texts in 10.10.1 0.1 0.11.11 meter in the tune book compilers, factors such as imag the third voice from the top. entire tune book repertory to 1810 are ery, message, and so forth. Alongside the central stream of either Watts's Psalm 50 second PM ver Two additional hypotheses con publication of Watts's second PM ver sion (various stanzas, 250 occurrences) cern the association vvith tunes and sion of Psalm 50, portions of other Watts or Watts's Psalm 93 PM (stanza one, 26 with tunebooks. One postulates that a Psalm 50 stanzas occurred in print in occurrences). Second, it follows that if prominent tune or tunes largely deter- thin but broadening rivulets, especially in New England but also in the Middle Atlantic states. Toward an Explanation "The God of Glory" was published J0galtns of lli>abib, 216 times in America to 1810. Its nearest matches in frequency were three texts published with frequencies in the mid-to-upper 160s, while some two dozen other texts appeared more than 100 times each. What explanations ·' II U'l'LI I>: II lOt I'IU, can we hazard for the unparalleled domi nance of a second-advent hymn text in early American hymn publication? It seems only natural from an Ad ventist perspective to examine themes sage of Christ's imminent return as a possible primary factor in the text's board circulation. Proponents of such a view might explain the wide circula tion of the second Particular Meter text as motivated by the religious sensibili ties of church-goers and clergy, the ac tivity of the Holy Spirit, or similar fac tors relating to spirituality and exhor tation. But the evidence shows that several other Watts paraphrases of Psalm 50 circulated not nearly as widely as did CU . 4 11 OLD Watts's second PM version . This means that the message of the hymn did not assure board circulation on its own, so it will be necessary to consider other factors as well. One poossibility is a "pigeon-hold" theory: a tune book has pigeonholes or slots representing the need for a range 34 ADVENTIST H ERITAG E / Spring 1995 mined the text's circulation. The other of Glory" in Select Harmony (1779). lishing tycoon who formed a potent posits that the text's inclusion in one or Landaffby this time was so firmly estab blend of the familar and the new, the more influential tune books determined lished that its connection with the text imported English and the native Ameri its circulation. may have facilitated the immediate pro can , into such a successful formula that Regarding the first hypothesis, eas liferation of the text in other tune books. American music was irreversibly trans ily the most prominent tune with which Soon, however, the extraordinary formed. Not only did "The God of "The God of Glory" circulated, the pre mushrooming of some 50 other tunes to Glory" appear in early editions of viously-mentioned Landaff, occurs only ally with the text elipsed an y claim of Worcester, but also in many other promi five times with other texts: four times sheer monopoly that Landaff might have nent publica tions that followed with internal stanzas of W atts's Psalm assumed. But it appears plausible that Thomas's pattern. 50 and one time with a stanza ofWatts's Landaff paved the way for this prolif It goes without saying, of course, Psalm 93. As a hymn-tune apart from eration by bringing the text of "The that one must view the success of "The textual associations, Landaff ranks a God of Glory" to prominence. God of Glory" as compounded of many prominent twenty-fifth, high in the top The second hypothesis, that promi elements. It may well be that such one percent, in publication frequency nent tune books facilitated proliferation factors as commercial drives and music's among the approximately seven thou and popularity, seems even more plau charms were required to keep a second sand hymntunes published in America sible. Especially important among suc advent portent alive in early American from 1698 to 1810. Many textless pub cessful sources in the late 1780s for ears. As a result, a literal eschatological lications of Landaff started with a Ger their role in the shaping of American perspective flourished in a common man-language tunebook in 1753, fol h ymn publication were the early edi h ymn well before William Miller's ur lowed several prominent colonial tions of The Worcester Collection, start gent second-advent call resounded dur sources. Connecticut Yankee Andrew ing in 1786. Worcester's publish er, ing the second quarter of the nine Law first allied this tune with "The God Isaiah Thomas, was a sales-savvy pub- teenth century. 3 Let the \Vl ole earth his love procl~:n1 'Vith aU her crfterent tongues ; And spread the honours of h1s nan1e In melody and songs. PSAL1 98.-2d rt. . M. [*] 7'he .JJ-fessiah's C(nning ar.d kin~·d'J1n . .JOY to the ,\·orld ! the ord i.> cJme ! L~t earth r ~ ccivc her .,..ing : Opposite Page: Title page of Isaac Watts's Psalms of David Imitated as Let every e·11·t prep~"~re hin1 rooi , published in an American ~·ersion hf"t.YCL a'1d g. ( Exter, NH) in 1815. This thick And n~~ ure sit book also contains the three volumes ~( to t1 _... rth ! tl\e . . ofWatts hymns within its vest-pocket . av1o 1 r lP'n sized pages . L<.:i n,r r1 1L. i·· ... o.·. ·~ T he beginning of a fami liar Watts psalm paraphrase , "Joy to the WorUl," as itappears inthe 1815 Exeter edition . Music 35 E D u c A T I 0 N A Woman's Struggle to Pioneer a Curriculum By Susie Myers A lma E. McKibbin, manual training-was to be based first on While there, she sent many reports to pioneer educator in the Seventh-day the Bible and secondarily on the book of America designed to encourage church Adventist Church for three quarters of a nature. members there to implement holistic prin century, developed a Bible curriculum Ellen White piloted these ideas at the ciples by establishing a school at each when no materials or textbooks were avail Avondale school in Australia in the 1890s. church where there as few as six children. able and became the first Seventh-day The educational guidelines she advocated Adventist church school teacher-when were printed in church publications and no one even knew how to teach a "church were widely read by both church leaders school." and lay people, including Alma McKibben. Educational Millieu The question asked by many of the Seventh-day Adventist philosophy people who read White'scounsel was, "How of education was widening to include the in the world are we to do it?" Churches were church's primary and secondary school saddled with debt because of their commit age children in the 1890s. No one knew ment to higher educational institutions, yet just how to carry out radical principles and many argued that it was impossible for that included developing harmoniously a small organization, consisting mostly of students' mental, physical, and sp irit~ al relatively poor people, to support an entire powers; providing work-study programs; educational system. The depression pre locating schools in rural areas; adding cipitated by the Panic of 1893, a dearth of Bible and Christian service to the cur trained teachers, and the drought in Cali riculum; and including farms and indus fornia were only a few of the obstacles that tries with schools. Since the church's threatened the growth of the Adventism's educational mission emphasized service sch ool system. But, in spite of many for God, the school curriculum-consist problems, church schools mushroomed from ing of the fundamental subjects and six in 1890 to 220 in 1900. 36 A DVENTIST H ERITAGE /Spring 1995 Experimentation with a Home School up and left, left the only home I had in this through-not a wink. You know someone In 1896, McKibbin decided quietly world and went to Los Angeles to a family, had written a long time before the world war to implement some of the reforms White not Christians, for whom I had worked some a book entitled, The Fifteen Decisive Battles had advocated with three children, ages years before, and endeavored to keep house of theWorld; well, there has been one more. six and seven, at the home of friends who for them. Work was too hard for me, and I It seemed that night as if the room was so dark had taken her in after the recent death of was still troubled with dreams of a great and stuffy. It stifled me. Then I said to the her husband. With the parlor as their work the Lord wanted done and no one to Lord, "You know I cannot go. You know school room, small tables and chairs for do it. I told Him over and over again, "You how I feel" -and I was too proud to fail. It desks, a blackboard, the Bible, and a weekly know, Lord, I want to teach, but! cannot. I is remarkable how much pride has to do with Sabbath School lesson, the experiment din sick and tired, and I cannot remember, the decisions in this world. I am too proud to began. In eight months, the children and I cannot study, and I do not know how go and start a school and fail. I could not do were reading their Sabbath School lesson a church school should be taught, and there is that. and portions of scripture. nobody to teach me. Then I said, "You know I would do it if The church members became excited I wasn't happy. Night or day, some I could." Then the darkness would deepen, about the children's progress and began thing was saying to me, "You should be and it seemed I could suffocate and despera laying plans for a church school for all of teaching. You should be teaching a church tion would come over me. It seemed as if the the children in the church. They decided school." I couldn't get away from it. Lord would leave me and I could not bear to ask McKibbin to teach this school and While McKibbin was struggling over that. There I was, all alone in the world. I to integrate biblically-based principles of whether to heed her calling to teach, the had no relatives out here. I had lost every educational reform into all the grades. Centralia church in Santa Ana, Orange thing. I had no home, only God. McKibbin was unenthusiastic about County, California, was scouting for a At that thought I had begun to think over these hopes. Her health depleted from teacher. The members had had a sad and over how I had been thinking for a year. the stress ofher husband's death and most experience the previous year. Instead of How I would teach a church school if I had to of her hair gone, she looked at the sixteen integrating the Bible with the whole cur do such a thing. Then the room would and seventeen-year-old young people of riculum, their first church school teacher become lighter, and I would be confronted the church, taller than she was, knowing had merely taught the children a Bible with the difficulties that would rise up. So it she was not a good disciplinarian. How reading after school. She had also had was, back and forth all night, and finally she longed to teach just the young chil serious discipline problems and had quit toward dawn I told the Lord I would go. That dren. She had already begun planning with no notice after only five months to I would go and fail. That was all the faith I what she would teach in the second grade, marry one of her students. But the had when I started out. and she wanted to develop a church school Centralia church refused to be discour The following morning she gave the curriculum gradually, one grade at a time. aged, and determined to find another two men her decision that she would "go Her thoughts were troubled. teacher. and try and fail." "I went," she recalled From remarks dropped now and then I When George Snyder, a college con later, "only because God called me to do felt they were going to ask me to teach. How temporary of McKibbin's, saw her in it. I dared not refuse." I longed to do it! I thought of it by day and church in Los Angeles early in Septem dreamed of it by night. But I knew I could not ber, he took immediate action. After she Centralia do it. I had no strength, no nerve, no brain ,ignored his note twice, he and the pastor Most Seventh-day Adventist church left. It was impossible. Who was I to aspire followed her to her home and asked her to schools before 1896 structured their cur to so great a task? teach in Centralia. To her objections ricula much like those of the public schools. Why these principles were new, and they answered, "The Lord will help you." The school board might call in the pastor nobody could give me a bit of help. I read The ministers refused to accept her un to teach a Bible class, or teachers might everything that was written, but there was willingness and said they would be back outline the Sabbath School lesson, but nothing specific, but there was nothing the next morning for her reply. She spent according to McKibbin, no church school specific. There were principles, but how a sleepless night: boards in California specifically hired an to carry them out? I have spent the last year thinking of instructor to teach their children in a way I could not bear to refuse people who had nothing else; I will not waste another night that integrated all of the educational re been so kind to me, so, like Jonah, I just got thinking about it. But I did not sleep the night forms White was advocating, for no one EDUCATION 37 understood how to implement them. not to unpack all her things, telling her, on my back and I took cold which resulted in Centralia was different: its members wanted "You won't last two weeks. Nobody can a permanent neuralgia, from which I have very much to implement the principles of control these Centralia boys." Then, ev suffered ever since . educational change at their school. ery morning, she greeted McKibbin with, In spirte of her hardships, McKibbin When she arrived, the board requested "Well, are you really going to try it an set to work with a will. She asked the upper that McKibbin teach everything required other day?" grade students to come in the morning and in the public school curriculum and ev In general, church members had no the younger ones to come at noon. When erything suggested by White's principles respect for a teacher who "lived around," the younger children arrived, the older ones of education (except gardening, because and treated her unkindly: studied their lessons. She had no equipment, of the drought). She They really expected no library, no maps, and no help. was responsible for all their teachers to be miracle She faced a real difficulty in teaching nine grades, but was not workers, to produce a per Bible: not only were there no public to combine grades in any fect something out of school texts to be used for reference, but subject area. She was almostnothing, and, above no church school texts, either. She had to not to use any public all things, to change their write two lessons every night for bible and school textbooks except children overnight into obe also outline a nature lesson. She de those for arithmetic, and dient, respectful, model scribed these times: she was not to hold back boys and girls. In many Besides I had to study each lesson in any child in spite of sev cases they had almost lost every subject before I taught it, because I eral months of school control of their older chil had forgotten the things I once knew so ing missed the previous T o M u . ALma E. McKibbi n~ dren, and their zeal in pro well. I began to get my education the ,,·host influrl/ cc lws hu/f o ~>cd t!.r .llouulaiu V i ~"a· .·lrud year. As if all this were rmy, and rd10., ~ r<>IISI 38 ADv ENTIST HERITAGE /Spring 1995 mined to continue, dissatisfied board mem not bear to lose their teacher after only teacher recruits in California regarding bers confronted her with gheir grievances. five months. the running of a church school. The Bible Why wasn't she teaching physiology and By this time, Alma had gotten her lessons she had writteon on cold attic agriculture? When she explained the "second wind": nights at Centralia were revised and first books were delayed, they asked why she I became fully convinced that the devil published in 1903. While continuing to could not write her own physiology text was trying to drive me away, and I finally teach church school, she proceeded to until the new books arrived. It took all her ceased to pray that the Lord would let me go. write Bible lessons for every grade, revis courage to explain that she could not do I only said, "Lord, Youkeepmehereforthese ing them through their fifty-plus years of more than the three lessons she was al eight months. . . . You uphold me for eight use in Seventh-day Adventist schools all ready writing nightly. She later com months, because I promised. over the world. mented on the difficulties at Centralia: She managed to survive a diet con I lived on prayer; I did not have much sisting largely of walnuts, eating so many Conclusion else to eat as my board was light and not that it took years for her stomach to heal. It is left for the reader to evaluate always that which I could eat . ... I think the She later wrote, how, in restrospect, Alma McKibbin could early teachers did the same thing. Sometimes In spite of poor health and many other have expressed a commitment to the ser it would seem as if the devil would just come difficulties, the fact that I fulfilled my contract vice of God more effectively. Probably and choke me around the neck, and the room to teach eight months proves to me that when few would question that she persisted in would get so dark. I would have seasons of God asks us [to] do something for Him, He doing what she thought God wanted her to despair and discouragement until it seemed as gives the strength and power to accom do, despite the most discouraging obstacles. if it would kill me . I was not a person of very plish even a seeming[ly] impossible task. It is to the value of such persistence that she great faith , but the efforts of the early work J. Cecil Haussler's study of the history refers in this moving passage: developed it. of the Seventh-day Adventist church in I thought when I began teaching that I Not long after this experience, a California concluded from his interviews would see favorable results at once, but the former schoolmate of McKibbin's who with McKibbin that her success at years went by, two, three, four, and in the was now the principal of the public school Centralia carried much weight in chang discouragement of my soul I had to acknowl in Anaheim invited her to spend a Sun ing church members' attitudes toward edge to myself that my pupils seemed no better day afternoon with him and his wife. He church schools. than when I began, and in some cases even offered her a position in the public school, McKibbin left Centralia to go on worse. predicting that she would fail at teaching teaching, writing, and promoting church My health, never toodgood, broke down church school. He pressured her, scorn schools in California. During the summer completely, and I was taken away to a sani ing her salary and bringing every objec of 1899, sli:e was called to instruct the first tarium, and there after months of illness, I tion that he could to persuade her to join began to see the matter more clearly. It his staff, but she held her ground. seemed the Lord spoke to me and said, "You That year, she had many other did this work for Me, and did the best you struggles. She fought and conquered her kenw how. I am responsible for the results. discipline problems, losing one boy who Do not say your work is either a failure or a never returned to school and mourning so success. You do not know." severely over the loss that she had to take Previous Page: At the end of her life, Alma a six-week leave of absence to recuperate. McKibbin could look back on many fruitful years When she returned, the trials continued, of educational service to Adventist young people. with boys covering the new blackboard with blood and with the school board Opposite Page: Alma McKibbin during her Mountain View days. running out of money, and thus finding it impossible to pay her salary. She had Southern California in Alma McKibbin's time. signed a contract for eight months, and Centralia, where McKibbin taught, is located in the Anaheim area. A Centralia church ~hen she walked into that "funeral" board representative met McKibbin at a train station in meeting she witnessed long faces, crying, Buena Park and took her on a wagon to Centralia and weeping. They told her they could to begin her duties there. EDUCATION 39 B 0 0 K R E v I E w Putting the Millerites in Context By David Pendleton T his is the second of course, William Miller himself and and, as some might characterize them, edition of The Disappointed, the first hav Joshua V. Himes; another which seeks outlandish practices of the Millerites; but ing been published in 1987 by Indiana to understand Millerism in the context neither do they focus on the bizarre and University Press. This collection of eleven of nineteenth-century evangelical cul unusual. Rather, they seek to compre essays grew out of a conference on the ture, abolitionism, and beliefs about hend the Millerites in their own historical topic held in Killington, Vermont, in the Millennium; and, finally, a third and cultural context, a context in which honor of Vern Cartner, a prominent Sev heightened spiritual awareness was con enth-day Adventist scholar and one of tagious and unconventional religious prac the founders of Adventist Heritage. It is tices were commonplace. Ronald L. Numbers and Jonathan arguably the best introduction to the Mil One example of this balanced ap M. Butler, eds. The Disappointed: lerite heritage ofSeventh-day Adventists. proach is found in the first chapter, by Millerism and Millenarianism in the There certainly have been longer, David L. Rowe, who argues, and rather Nineteenth Century. Illustrations more detailed works which chronicle, persuasively, that Millerites were com selected by James R. Nix. Knoxville, more meticulously and often times more prised of a fairly diverse cross-section of TN: U of Tennessee P 1992. painfully, this aspect of early Adventist society. While there were distinctive Pp. 333, xx. history, such as LeRoy Edwin Froom's and unique individuals in their ranks, much discussed but little read four-vol the majority were indistinguishable ume treatise, The Prophetic Faith of Our from their fellow Protestant Christians Fathers. And there have been scores of which compares and contrasts Millerism in lifestyle, profession, and economic articles in the Adventist Review briefly with various other religious movements standing. Rowe thus puts to rest the outlining the Adventist-Millerite con of the day-e.g., the Shakers and notion that Millerites were somehow nection. So this work is not a first in its Noyes's Oneida Perfectionists. completely detached from their reli field. But here we have a handy volume These articles are by both Adventist gious environment. Indeed, they were which covers a broad range of Adven and non-Adventist authors, all of whom the epitome of what was going on reli tist-Millerite issues from a decidedly are professional historians. While they giously at the time. neutral theological stance. Its articles bring to bear the analytical tools of the Another Millerite myth is dispelle9 can be categorized into three groups: profession, they are neither apologetic by Ron Graybill in his chapter on the one group which introduces the reader nor unfairly critical in their approach. continuities and discontinuities be to such important Millerite figures as, They do not overlook the enthusiastic tween abolitionists and Millerites. It 40 ADVENTIST HERITAGE/ Spring 1995 B 0 0 K R E v I E w has been suggested that Millerites were unique in their detachment from and lack of interest in the abolitionist move ment and that their attitude might sug gest that they had peculiar religious beliefs about African American or the relationship of slave and master. Not A Definitive History of Millerism so, Graybill maintains. It is not that the Millerites were uninterested in abo lition. Quite to the contrary, many were. But as a movement they were simply more occupied with the future than with the present, with the life hereafter rather than with the here and By Gary Chartier now. These two chapters are but ex amples of the balanced, but nonethe less provocative and insightful, view points included in this volume. Per haps the best addition to this book is G eorge Knight, Elon Galusha, and Nathaniel Southard Appendix 2, wherein a most important Professor of Church History at Andrews are treated as a group. A noteworthy Millerite trial-that of Israel University, has written a readable ac element of Knight's discussion of promi Dammon-can be followed in detail. count of the development of the Millerite nent members of Miller's movement is This transcript alone sheds much light movement and its more important de the attention he pays to Afro-American on Millerite and early Adventist prac scendants. He has and female Miller tices and customs. two goals: "to set ite lectures, includ The only criticism one might make forth a comprehen- ing John W. Lewis, about this volume is that it clearly leaves sive overview of George R. Knight. Millennial William Foy, Lucy unaddressed several important issues Millerism" and "to Fever and the End of the World: A Maris Hersey, 01- and figures in the Millerite movement. Comprehensive Survey of Millerism But then another treatise on Millerism explore possible rea ive Maria Rice, and would have been created and the sons for Millerism's and America's Fascination with the ElviraFasset. Many "handiness" of this volume would have surprising success." Millennium in the Nineteenth prominent Miller been sacrificed. For to say something Knight sets the Century. Boise, ID: Pacific 1993. ite and Adventist briefly is necessarily to leave some of stage for his discus Pp. 384. Index. leaders are depicted the details out. Therefore, in all fairness sion by exploring the in the eight pages I have to conclude that this volume is enthusiasm for pro- ofphotographs that must reading for anyone even remotely phetic analysis and appear in the book interested in American religious history speculation that consumed America in (which also feature reproductions of the in general or Millerite and early Adven the decades immediately prior to the be Millerites' 1843 prophetic chart and a tist history in particular. It does not have ginning ofWilliam Miller's second preach scurrilous anti-Millerite cartoon). the encyclopedic coverage of a treatise, but it never was intended to. And ency ing. He proceeds to detail the course of Knight follows the Millerites closely clopedic works, while often cited, are rarely Miller's life up to the beginning of his as they enter the year 1843, when Miller read. This volume can be and ought to be public career. Joshua V. Himes, Miller's initially believed Christ would return. He read in a single sitting. No other volume organizer and publicist, merits a chapter examines their conflicts with other Chris- says what this one says in the space it has all his own. Other Millerite leaders tians during this tense period marked no to say it in. Josiah Litch, Charles Fitch, Joseph Marsh, tably by the call to "come out of BooK REVIEW 41 Babylon"-to separate from the estab Disappointment, but ultimately concluded the birth of radical movements that de lished churches because of the Christian that the "Seventh Month" movement fended, for instance, a completely spiri mainstream's opposition to the Millerite had been in error. tual interpretation of the Second Com movement's message. (And not only its The final portion of the book traces ing, or an "aberrant perfectionism" ac message: Knight notes that the Millerite the growth of denominational structures cording to which believers- at least, some leaders were accused of exploiting their among the Millerites in the wake of the believers-were completely and forever followers' religious ardor for their own Disappointment and offers some reflec free of sin. He notes that some of Miller's financial benefit and of failing to demon tions on Adventism's future that build on followers found themselves attracted to strate their commitment to their own Knight's analysis of its past. He describes Shakerism and other American commu- message by the way they lived. Miller, for instance, was criticized for building a stone wall around his property and ---, 4 8 0 • D for retaining his farm at all during what THI: TWENTY-THRI:E HUNDRED DAYI. he believed were the closing months of B.C.457 earth's history.) ('~~~ - 1 &I I Four chapters chronicle the pe l,}-.:::IY,. "- -'' ! ' ·-- THE------·· SEYE.HTY WE.EKS. riod from the first Millerite disappoint MEDIAAND P£11SIA. 31'1 ~ 31'• ment- March 21, 1844-to the "Great ;~~ Z7 Disappointment" of October 22. ~··~ :- ~~ , D ~ THE ONE WEi.K. .. - l}~~tl~ Knight explores the confusion and fa CR£CU, naticism that multiplied among Miller's followers after Christ failed to return \ I in the spring of 1844. He examines the development of the so-called "Sev enth Month" view, according to which the Old Testament sacrificial system suggested that the Advent would oc cur on the tenth day of the seventh month of the Hebrew calendar- the view that ultimately prepared the way for the Great Disappointment in the fall of 1844. And he provides a clear picture of the way in which the Miller ite leaders responded when the per spective ofth e "Seventh Month" move ment turned out to be invalid. George Storrs, one of the most active propo nents of the "Seventh Month" mes sage, decided by 1845 this message had been "'a delusion' based on the 'mon strous perversion' of certain texts of Scripture" (225). Miller himself con SffEll'lHAY AOYLNTI>t PUBUSKIN4 ASSOCIAnON. tinued to hold the view that he had a.AJTW: CREEK. MlC){IGA~- correctly identified the year of Christ's return through the year following the 42 A DVENTIST H ERITAGE / Spring 1995 nal movements. And he details the ef those interested in this fascinating chap ment. He has rightly noted the role played forts undertaken by the Millerite leaders ter in the American past can turn for a by urgent Advent expectation in the suc to contain the chaos their community was fund of useful information. cess of both Millerism and Adventism. experiencing by making limited moves in While Knight writes primarily as a He implicitly reaffirms the prophetic the direction of formal organization. He historian, it is clear that he is-appropri schema that underlies Adventism's sense devotes one chapter to the story of the ately-sensitive to the significance of of end-time anticipation. But while he Sabbatarian Millerites who became the Millerism's story for its contemporary heirs. has made a plausible case for the view that Seventh-day Adventists. Good history is never done in a vacuum. this anticipation is crucial to Adventism's The book's last chapter focuses on Indeed, it may be that his attempt to draw success, his arguments do not directly the major denominations to emerge from out his story's implications for Adventist address what seems to me to be the un the Millerite movement. Knight spends readers today should elicit the most com- avoidable paradox a book like his forces us the bulk of the chapter considering why to confront. Seventh-day Adventism has enjoyed the The very fact that Millennia! Fever greatest success of any of these groups. could be written and published at all points According to Knight, several factors are to the problem the church must face as it relevant: There is a place within Advent seeks to keep its sense of mission alive. For ism for both reason and emotion. Ad Miller, Himes, and the early Adventists, ventism was founded on the conviction it would have been a sign of doubt in that it had distinctive doctrinal truths to God's promises to suggest that their story share with the world, and advocated dis would need to be told a century and a half tinctive lifestyle practices that served to after the Great Disappointment. But now create and maintain a sense of identity a loyal and informed Adventist h as done among its members. Adventism's organi just that. The quality of this attractively zational structure is designed to provide produced volume, as well as its scholarly the coordination and unity necessary to apparatus, point more subtly to the success of the church's global mission Adventism's adjustment to the failure of enterprise. Finally, Adventism has been the hoped-for Second Advent to arrive. driven by a sense of urgency derived from One might even wonder whether the lei its perception that the end of the world is sure to reflect on the Millerite past could imminent. Its vision of the future, and of be enjoyed by a community still possessed its place in that future, has inspired a by the urgency Knight suggests is essential vigorous commitment to mission. When for Adventism's flourishing. It "is hard," he catalogues the challenges that con Knight observes, "to keep people excited front Adventism as it seeks to sustain its about the second coming for150 years." It vitality into the twenty-first century, is harder still, surely, to do so when a Knight focuses on the potential loss of this movement has announced repeatedly prophecy-driven vision as an especially during those 150 years that Christ's return important cause for concern. is not only certain, but imminent. Well-documented, Millennia! Fever Of course, Millennia! Fever is not in evinces Knight's engagement with the tended principally as a response to this standard published and unpublish ed challenge. What Knight has set out to do sources regarding Millerism. It sacrifices he has done well. His study of the Miller neither scholarly seriousness nor popular ite movement will surely facilitate the accessibility; and it should prove a h elpful ongoing attempts of its descendants to guide to the Millerite movement to which understand their iden tity and mission. BooK R EVIEW 43 R E A s 0 N Sources for ofAmerican Christianity (New Haven: Yale UP 41 Anon., "The Tendency to German 1989) 6. Neology," Signs of the Times [Millerite] 5.16 "A Feast of Reason" 22Hatch, Democratization 42. (June 21, 1843). 23Hatch, Democratization 182-3. 42Arasola 169. Continued from page 21. 24George Marsden, "The Bible, Science, 43W illiam Miller, Evidences from Scripture and Authority," The Bible in America: Essays in and History of the Second Coming ofChristabout Cultural History, ed. Nathan 0. Hatch and the Year 1843 (Troy, NY: Kemble 1836) 5-6. 1William Miller, Apology and Defense Mark A. Noll (New York: OUP 1982) 81. 44Miller, Evidences 4-5. (Boston: Himes 1845) 2-3. 25Marsden 82-3. 45William Miller, "Second Coming of 2Miller, Apology 3 26Marsden 83. Christ" 1, Signs of the Times [Millerite) April 3Sylvester Bliss, Memoirs ofWilliam Miller 27Marsden 84. 15, 1840. (Boston: Himes 1853) 63-5; cp. Everett N. 28Marsden 90. 46Rowe, Thunder 67-8. Miller refused to Dick, "The Adventist Crisis of 184 3-1844 29Whitney R. Cross, The Burned-Over set an exact date until, because of the "wide (PhD diss., U of Wisconsin 1930) 5-6. District: The Social and Intellectual History of acceptance" and the "probability of convinc 4Bliss, Dick. David Rowe, Thunder and Enthusiastic Religion in WestemNewYork , 1800- ing evidence" of the October 22, 1844, date, Trumpets: Millerites and Dissenting Religion in 1850 (Ithaca, NY: Cornell UP 1950) 297-8. he accepted this date in early October 1844 Upstate New York (Chico, CA: Scholars 1985 ) 30Ruth Alden Doan, The Miller Heresy, (Apology 25). 3-8 attributes Miller's conversion to a series of Millennialism , and American Culture (Philadel 41Froom 323-4,331-2. psychological traumas: resentment of his fa phia: Temple UP 1987) 101. 48Elon Galusha in the Dec. 19, 1844, ther for depriving him of an education and 31Theodore Dwight Bozeman, "Baconian Midnight Cry, qtd. in David Rowe, "Elon later remorse for his rebellion; remorse for his ism and the Bible," Protestants in an Age of Galusha and the Millerite Movement," Foun youthful ridiculing of his grandfather, who Science: The Baconian Ideal and Antebellum dations 18 (Jul.-Sep. 1975): 259. died after nursing Miller back to health follow Religious Thought (Chapel Hill, NC: U of 49Rowe, "Galusha." ing an attack of spotted fever; and Miller's North Carolina P 1977) 138-43. 50In emphasizing the "rational appeal" of reflection on the human corruption- his own 32Bozeman 56-7. Millerite methodology, the "scandal" of and others'- he witnessed during the war. 33Bozeman 56-7. Millerism, the setting of an exact date, should 5Miller, Apology 5-6. 34For a brief historical survey of not be overlooked; see Eric Anderson, "The 6Miller, Apology 5-6. millennialism and its emergence in the nine Millerite Use of Prophecy: A Case Study of a 7Rowe, Thunder 9. teenth century, see Ernest Sandeen, 'Striking Fulfillment'," The Disappointed: 8Rowe, Thunder 12 "Millennialism," The Rise of Adventism, ed. Millerism and Millenarianism in the Nineteenth 9Miller, Apology 6 Edwin S. Gaustad (New York: Harper 1974) Century, ed. Ronald L. Numbers and Jonathan 10Bliss 76. 104-18. M. Butler, Religion in North America 11 Miller, Apology 16-8; cp. Bliss 83-4. 35Froom 83-5. (Bloomington, IN: Indiana UP 1987). 12Kai Arasola, The End of Historicism: 36Sandeen ( 118) notes several events 51Hatch, Democratization 184. Mi llerite Hermeneutic of Time Prophecies in the portending cataclysmic change, including the 52 Miller, writing in The Signs of the Times Old Testament (Uppsala: Datem 1990) 48. American and French revolutions, Roman [Millerite)4.10 (Nov. 23, 1842):- 79. 13Arasola 24. Catholic Emancipation (1828-9), and the 53Miller, writing in The Signs of the Times 14Arasola 34. Mede drew upon methods Great Reform Act (1832). [Millerite)4.10 (Nov. 23 , 1842): 79. used by scholars such as Joachim of Fiore 37Froom 100-1. 54Miller, Apology 6. (1130-1202 ) and John Wycliff ( 1324-84 ). 38Froom 102-3. 55Joshua V. Himes, View of the Prophecies 15Arasola 29. 39Froom 103-7. and Prophetic Chronology (Boston: Dow 1841) 16Arasola 35. 40 According to Sandeen, reliance on bib 112-5 . 17Arasola 46. lical authority remained strong in the nine 56 Miller, writing in T he Signs of the Times 18 Arasola 40. teenth century. "Not only was faith in the [Millerite] 4.10 (Nov. 23, 1842): 79. 19 Arasola 40-1. authority of the Bible not yet undermined by 57Miller, Evidences from Scripture and His 20Le Roy E. Froom, The Prophetic Faith of higher criticism; it would also appear that tory of the Second Coming of Christ (Boston: Our Fathers: The Historical Development of respect for scientific discoveries and math Mussey 1844) 7. Prophetic Interpretation, 4 vols. (Washington, ematical exactitude had been rather simplisti 58Arasola 57. DC: Review 1946-54) 4: 392-405. cally transferred to fields such as prophetic 59Himes 13. 21Nathan 0 . Hatch, The Democratization interpretation" ( 114). 60Miller, Apology 25-8. 44 ADVENTIST HERITAGE /Spring 1995 c 0 N T R I B u T 0 R s Charles Teel, Jr., is Professor of Religion and Society in the School of Religion at La Sierra University and Founding Director of the university's Stahl Center for World Service. He holds an MA from the SDA Theological Seminary in systematic theology and Christian philosophy; a PhD in the sociology of religion from Boston University; and an MTh from Harvard Divinity School. His article in this issue is based on a presentation at the univeristy's October 22, 1994 weekend which marked the 150th anniversary of the Millerite Disappointment-the presentation drawing upon on a more extensive treatment of the subject in "Bridegroom or Babylon? Dragon or Lamb? Nineteenth Century Adventists and the American Mainstream" in Adventist Heritage ..." He is the author of numerous articles and the editor of Remnant and Republic: Adventist Themes for Personal and Social Ethics. Fritz Guy is University Professor of Theology and Philosophy at La Sierra University, where he has spent the balance of his professional career- retiring as President in 1993. He has also served as a pastor in the Southeastern California Conference, an Assistant Editor of the Youth's Instructor, and a faculty member and administrator at Andrews University. As a member of the Sanctuary Review Committee that met in 1980 at Glacier View, and as a long-time student of Adventist sanctuary theology, he is especially well-qualified to discuss the development of Adventist thinking about Jesus' heavenly ministry. He received a PhD in Christian theology from the University of Chicago in 1971, and is the editor of Meeting the Secular Mind: Some Adventist Perspectives as well as the author of the forthcoming Present Truth: Adventist Theology in the Contemporary World. His article is adapated from a presentation given at a La Sierra University Church seminar held on October 22, 1994, to commemorate the Great Disappointment. At the time his review of The Disappointed was written, David Pendleton was Associate Dean of Students at La Sierra University, from which he graduated in 1989 with a BA in history and political science and in 1990 with an MA in religion. He holds a JD from the University of Southern California, and is a member of the California and Hawaii bars. His contribution to this issue of Adventist Heritage reflects his long-standing interest in the relationship between religion and culture. Gary Chartier is Managing Editor of Adventist Heritage at La Sierra University. An alum of the University (BA, 1987), he went on to earn a PhD in systematic theology and Christian ethics from the University of Cambridge, England, in 1991. His recently completed book, Believing Together Today, is the second attempt by an Adventist scholar to interpret the Apostles' Creed, a popular and ancient Christian confession of faith; his other research interests include such issues in theological ethics as friendship, divorce, and homosexuality. Frederick G. Hoyt is Professor Emeritus of History and Political Science at La Sierra University. He studied history, religion, and physics as an undergraduate at La Sierra, returning to his alma mater after teaching at San Pasqua! Academy and attending Claremont Graduate School, from which he earned a PhD in history. His scholarly interests include US-Phillipine relations (he conducted research for a year in the Phillipines as a Fullbright Scholar) and the New England context for the development of Millerism and Adventism. Anne Freed currently teaches Christian ethics at Pacific Union College. Following her receipt of a BA from PUC in 1988, she began graduate study in religion. After attending Lorna Linda University, Newbold College, and Andrews University, she received an MAin religion with a major in theology and a minor in missions from Andrews in 1992. She spent one year at Baylor University in Waco, TX, in a doctoral program in religion before going to PUC. Kenneth Logan is Assistant Professor of Music at Canadian Union College, where he teaches music history and organ as well as other areas of music. He was an interim full-time faculty member at Walla Walla College from 1991-3. His undergraduate degree is in piano performance with honors from Andrews University ( 1980); he earned a master's degree in organ performance from Andrews in 1984. He holds the DMA with honors in organ performance from the University of Michigan- Ann Arbor. Originally from Maryland, he is a published handbell composer (Augsburg-Fortress 1991). In 1988, he commenced an extensive study of poetic texts used in sacred music in early America to 1810, in association with eminent American musicologist Richard Crawford. Among his other musical interests are computer music notation and musical performances assisted by electronic media. Susie Myers has taught at Newbold College and Andrews University, serving at the latter institution as Assistant Professor of Teacher Education. She holds a BA and EdD ( 1991) from Andrews, and an MA from the George Peabody College for Teachers.