The Millerites were a group of Christians in the 19th century United States led by preacher William Miller who preached that the Second Coming of Jesus and the end of the world would occur sometime between March 1843 and March 1844.
Background on William Miller
William Miller was born in 1782 in Massachusetts. He served in the War of 1812 and became a farmer. In the 1820s, he began an intense study of the Bible, especially the prophecies in the book of Daniel in the Old Testament. Based on his interpretation of Daniel 8:14 (“Unto two thousand and three hundred days; then shall the sanctuary be cleansed”), Miller came to believe that Jesus would return sometime between March 1843 and March 1844.
Miller began to preach and publish his views in the 1830s, gaining followers through the Northeastern United States. His followers became known as Millerites. As March 1844 approached, Miller continued to preach that the end was near, drawing large crowds. When March 1844 passed without Jesus’ return, Miller acknowledged his mistake and set a new date of October 22, 1844. This date also came to be known as the “Great Disappointment” when Jesus did not return on that day either.
Main Beliefs of the Millerites
In addition to believing that Jesus’ Second Coming was imminent in the early 1840s, the Millerites held to these main beliefs:
– A literal interpretation of Bible prophecy, especially the books of Daniel and Revelation
– The cleansing of the sanctuary mentioned in Daniel 8:14 referred to the purifying of the earth at Christ’s return
– Jesus’ return would occur sometime between March 1843 to March 1844
– The earth would be destroyed by fire at Christ’s return
– Only true believers would be taken up to heaven at this time
The Millerites preached urgency and sought to call people to repentance and holy living in light of the nearness of the end times.
Reactions to the Millerites
The Millerites were controversial in their day. Many mainstream Christian leaders rejected their teachings and called them fanatical or misguided. At the same time, their message drew large crowds of followers, said to number over 50,000 by 1843.
The Great Disappointment was a blow to the movement, and many Millerites fell away. Some tried to set new dates for Christ’s return, while others spiritualized Miller’s predictions. A small remnant of Millerites eventually formed into the Seventh-day Adventist Church.
Legacy of the Millerites
While the specific predictions of William Miller did not come to pass, the Millerite movement left several legacies:
– A focus on studying Bible prophecy and the end times among American Christians
– An emphasis on righteous and sanctified living in light of Christ’s return
– Contributions to the rise of the Seventh-day Adventist Church
– Renewed attention to the second coming of Jesus among evangelical Christians
Though not remembered favorably by history, the Millerites were sincere in their desire to prepare people for Jesus’ return based on their interpretation of biblical prophecy. They serve as an example of the continual fascination with predicting the precise timing of end times events among some Christian groups throughout history.
Key Figures in the Millerite Movement
In addition to William Miller, several other individuals played important roles in spreading Millerite beliefs:
Joshua Himes – Miller’s main promoter who published articles and books explaining Miller’s views. Helped organize camp meetings.
Josiah Litch – Preached the end was near and endorsed Miller’s teachings. Predicted the fall of the Ottoman Empire to occur in August 1840.
Charles Fitch – A preacher from Boston and activist against slavery. Developed innovative preaching charts to illustrate prophetic timelines. Died of pneumonia in 1844.
George Storrs – Early Methodist preacher who brought attention to Miller’s views through his writings. Believed only the righteous would be taken in the rapture.
Samuel Snow – Baptist preacher from New England who promoted Miller’s ideas and set March 1844 as the likely date for Christ’s return after the March 1843 date passed.
These individuals spread Miller’s message of an impending Second Coming through preaching tours, publications, and the organization of camp meetings across the Northeast and Midwest United States in the early 1840s.
Major Millerite Publications
Millerite publications were important for spreading their views to the public:
– William Miller’s Evidence from Scripture and History of the Second Coming of Christ About the Year 1843 (1836) – Miller’s first full explanation of his prophecy calculations. Went through numerous editions.
– Signs of the Times – Millerite journal published in Boston starting in 1840. Helped popularize their beliefs. Edited by Joshua Himes.
– Midnight Cry – Another Millerite journal published in New York City by Southard and Hales.
– Millerite periodicals – At least 48 different newspapers and journals promoting Miller’s teachings were published, with titles such as Bible Advocate, Advent Herald, Advent Testimony, Midnight Cry, and Advent Watchman.
These Millerite publications contained articles defending their views, reporting on prophecy conferences, publicizing camp meetings, chronicling missionary travels, and rallying believers as the expected end times drew near.
The Great Disappointment
The Great Disappointment refers to the failure of Jesus to return between March 1844 to October 22, 1844 as predicted by Millerite leaders.
As March 1844 approached, Millerite preaching took on a tone of greater urgency and imminent expectation. Thousands prepared for Christ’s return by selling property, paying debts, and gathering at Millerite camps.
When March 1844 passed without event, Miller acknowledged his mistake and Samuel Snow predicted a new date of October 22, 1844, the Jewish Day of Atonement.
On October 22, Millerites gathered in homes, churches, fields and hilltops, some wearing white “ascension robes.” When Jesus did not appear, disbelief and dismay spread through the crowds. This became known as the Great Disappointment.
Miller later stated, “I confess my error, and acknowledge my disappointment; yet I still believe that the day of the Lord is near, even at the door.”
A few Millerites maintained Jesus had indeed returned in spiritual form that day. Others tried to set new dates. But the movement largely disbanded in the disappointment’s wake. A small group that later became the Seventh-day Adventist Church was one remnant that persisted.
Camp Meetings and Conferences
In the early 1840s, Millerite camp meetings and prophecy conferences were organized to spread their message and prepare for end times:
– General conferences – Held to fan the flames of the movement. The first major one was in Boston in 1840 with 20,000 attending.
– Tent camp meetings – Evangelistic events held in temporary tent camps set up across the Northeast. They featured preaching, testimonies, prayer, hymns, and communion.
– Grove meetings – Larger scale outdoor camp meetings held in groves or fields. The “Concord Grove Meeting” in New Hampshire in 1842 had 10,000 attend.
– Tabernacle meetings – Held in temporary wood tabernacles built just for the events. The Stepney, CT meeting had a 120 ft x 60 ft tabernacle constructed.
These gatherings generated enthusiasm for Miller’s message through stories of conversions and predictions of imminent judgment. They also reinforced group identity and commitment as the expected end times drew near.
Millerite Ascension Robes
As October 22, 1844 approached, some Millerites prepared “ascension robes” made of white muslin to aid in their expected literal ascent to heaven:
– Origins – Some Millerites took Jesus’ statement in Revelation 16:15 to imply literal white robes would be needed for the rapture.
– Purpose – The robes were made to aid Literalists (those believing in a literal, physical rapture) in their heavenly journey. The robes showed both faith in their beliefs and separation from the world.
– Description – Simple muslin robes with hoods, some tied with rope belts. Women’s versions modestly covered the entire body.
– Reactions – Outsiders saw the robes as strange fanaticism. After October 22 disappointment, wearing them brought derision.
– Legacy – Only a few Millerites prepared robes, but they became symbolic of the sect’s fervent (some said fanatical) end times expectation in 1844. Most Millerites did not endorse their literal use.
Though fringe items not adopted by mainstream Millerites, the ascension robes illustrated the extreme literalist belief held by some on the Second Coming and their desire to visibly prepare for Jesus’ imminent rapture timing.
The Seventh-day Adventist Church
After the Great Disappointment, many Millerites abandoned his ideas, but a small remnant persisted and founded the Seventh-day Adventist Church:
– Miller’s follower Hiram Edson claimed God showed him Jesus entered the heavenly sanctuary in 1844, not earthly as expected. This kept ideas alive.
– Key figures like Ellen G. White and Joseph Bates reinterpreted events but maintained Christ’s soon return. They formed a group observing the Saturday Sabbath.
– The group formally organized as the Seventh-day Adventist Church in 1863. Early work focused on prophecy study, Sabbath keeping, promoting health reforms.
– Key Seventh-day Adventist beliefs maintain Jesus is still coming soon, as well as observing Old Testament laws like the Sabbath.
– Today the Seventh-day Adventist Church has over 20 million members globally, with continued focus on physical and spiritual health.
This small splinter group from the Millerites not only survived the Great Disappointment, but went on to become a sizable modern American religious denomination with members around the world today.
Millerite Predictions About the End of the World
Central to Millerite teachings was predicting the specific timing of end time events derived from Bible prophecies:
– Miller calculated from Daniel 8:14 that Jesus would return “about the year 1843” by using the “day-year principle” where days represent years.
– After March 1843 passed, Miller set new date of October 22, 1844 based on linking several prophecies in Daniel, Revelation, and the Jewish Day of Atonement holy day.
– Millerites expected end of the world to occur with literal fire destroying the earth at Christ’s return. The faithful would be physically caught up to heaven.
– Dates focused on prophecies with 2300, 1260, 1290, and 1335 days symbolizing years. Time spans counted from events like the decree to rebuild Jerusalem.
– Miller saw signs of the end times in contemporary events like falling stars, social unrest, and wars. These were thought to presage Jesus’ imminent return.
– Various Millerite preachers made adjustments when initial dates passed uneventfully, while maintaining the end was still near.
Though the Millerites’ specific date predictions proved wrong, their detailed chronological studies of prophetic time periods sparked intense interest in Bible prophecy and Christ’s Second Coming among American Christians in the 19th century.
Millerite Adventist Groups Besides Seventh-day Adventists
Besides the Seventh-day Adventist Church, several smaller Millerite-founded denominations persist today:
Advent Christian Church – Formed in 1860. Does not follow Jewish laws. Less than 50,000 members worldwide.
Church of God General Conference – Formed in 1921. Follows Seventh-day Adventist teachings but rejects Ellen White’s prophecies. Around 7000 members.
Church of God (Seventh Day) – Formed in 1863. Follows Ten Commandments and Sabbath. Differences on prophecy views and Ellen White. Around 200,000 members globally.
Davidian Seventh-day Adventist – Formed in 1930s. Controversial following of Victor Houteff who set prophetic dates. Less than 100 members today.
United Seventh-Day Brethren – Formed 1947. A small Sabbath keeping, socially conservative group. Around 500-1000 members.
These smaller groups trace their origins to Millerite followers who maintained Seventh-day Adventist-like beliefs based on early Millerite teachings. Their existence shows the Millerite legacy continued through several splinter denominations.
Key Figures Who Left the Millerite Movement
While a remnant of Millerites persisted as Seventh-day Adventists, many key figures abandoned the movement after the Great Disappointment:
– William Miller – He acknowledged his prophecies failed but still expected Christ’s return soon before his 1849 death. Never joined the Seventh-day Adventists.
– Joshua Himes – Initially set new dates but later abandoned teachings and rejoined the Christian Connexion church he came from. Continued some prophecy study before his 1896 death.
– Josiah Litch – Remained a Methodist pastor after 1844 and criticized Seventh-day Adventist teachings. Died in 1886.
– Sylvester Bliss – Edited Millerite publications like Signs of the Times before leaving after 1844. Rejoined the Presbyterians and condemned Miller’s ideas as heresy. Died in 1863.
– George Storrs – Persisted in some Adventist beliefs like annihilation of the wicked dead but rejected Christ’s imminent return. Stayed separate from Seventh-day Adventists. Died 1879.
Many who spread Miller’s message abandoned his prophecy calculations after October 1844, in some cases becoming critics of their former beliefs. This demonstrates the magnitude of disappointment the failure created in prominent Millerite leaders.
How Millerites Spread Their Message to the Public
Millerites used innovative approaches for publicizing their message of Christ’s soon return to the masses:
– Books and pamphlets – Inexpensive printed works explaining Millerite beliefs. Books like Miller’s Evidence from Scripture and History sold over 1 million copies.
– Newspapers – Millerite papers like Signs of the Times, Midnight Cry and Advent Herald published essays defending their views. At peak over 140,000 issues circulated monthly.
– Camp meetings – Outdoor religious revival gatherings lasting up to a week. Featured Millerite preaching and testimonies which were reported in publications.
– Conferences – Lectures from Millerite leaders like Miller himself. Helped set policy and build unity. Also evangelized outsiders.
– Charts and diagrams – Prophetic timelines and explanations of Miller’s chronology. Used extensively at conferences and camp meetings as visual aids.
– Millerite lecturing agents – A network of speakers who gave presentations on Miller’s interpretations often using charts as illustrations. Helped spread message far and wide.
With little organized church backing initially, Millerites leveraged these entrepreneurial publicity strategies to spread their message of imminent endtime events to the masses.
Criticisms of the Millerites
Millerites faced extensive criticism for their views:
– Fanaticism – Their urgent warnings of specific dates for Jesus’ return were seen as extreme, reckless and stirring unrest. Ascension robes provided evidence to critics.
– False prophecy – Failed predictions undermined Millerite credibility. Their continued date adjustments after 1843 especially drew skepticism.
– Premillennialism – Their literal belief in Christ’s personal premillennial return was rejected by mainstream postmillennialist Protestants.
– Authority – Lack of denominational backing and reliance on lay preachers’ interpretations was seen as dubious by clergy.
– Social impact – Many fearedMillerism would cause followers to neglect responsibilities, give away possessions and stir social disorder.
– Heresy – Millerite rejection of eternally burning hell and belief in annihilation of the wicked was deemed unorthodox by other Christians.
Mainstream Christian leaders urged churches to avoid association with Millerites and published extensive rebuttals against their teachings. These objections hampered Millerite growth and marginalized them within 19th century American Protestantism.
Millerite Influence on Evangelical Christianity
Despite criticism, the Millerites influenced evangelical Christianity in several ways:
– Prophetic study – Sparking wider interest in studying biblical prophecies, timelines, and interpreting current events as signs of the end times.
– Premillennial thought – Helped revive premillennial concepts of Christ’s literal return before the millennium among American Protestants. By the 20th century this was widespread.
– Adventist movements – Gave rise to denominations like Seventh-day Adventists which impacted health reforms and continue teaching Christ’s soon return.
– Apocalyptic expectations – Fanned intrigue into predicting end time events believed imminent, influencing fringe groups down to modern times.
– Bible conferences – Their prophecy conferences set precedent for major 20th century fundamentalist Bible conferences spreading dispensational premillennialism.
Though marginalized in their day, Millerite concepts influenced broader strands of evangelical Christianity in years to come through their innovative promotion of prophetic interpretation and premillennial thought.