What To Wear To Initiation

William Miller: The Visionary of the chronology and millenarianism

The nineteenth century, as explained in earlier chapters, was a period of great religious upheaval and revolution, very similar to that experienced in the emergence Protestantism. The new movements, classified as restoration by his desire to return to the roots, not just morally, but doctrinally were emerging everywhere. Many were now breaking the shackles of Puritanism and Protestant pietism and went beyond Bible study apply only to the moral.

The prophetic theme had not been thoroughly studied in the past, if it is true that there were independent characters as Girolamo Savonarola in the fifteenth century, visionaries such as Thomas Tany, John Reeve and Muggleton Ludowicke in the seventeenth who dared to interpret, in many cases by applying some of the prophecies themselves. But in most cases these failed to attract the attention of many. Subsequently a radical Anabaptist dared to apply some apocalyptic terms the Church.

Of course we can not forget other scholars of later centuries, as Isaac Newton, who had interested in the prophecies of Daniel and Revelation, including making calculations possible advent of the millennial Kingdom of Christ. Also others within the bosom of the Catholic Church had dared to delve into apocalyptic millenarianism, perhaps one of the most important and influential was Joachim of Fiore in the twelfth century, who had calculated the millennium to the year 1260, considering this year as the opening of the seventh seal of Revelation, the end of Babylon the great, (according to him, the Carolingian kings), the arrival of the Antichrist and make way for a peaceful millennium. But he did not pay much attention to the monk, because otherwise you may finish their days fleeing at the stake.

Another major millennial Catholics in Germany was IA Bengel and his disciple of a certain Crusius, who were later joined Rothe, Volch, Thiersch, Lange and others, but with little resonance . Wutemberg Protestants emigrated to Palestine (Communities of the Temple) in order to be closer to Christ in His second advent.

In this review the prophetic study, we could include the Benedictine monk, Arnold de Wyon, who published the famous prophecies of "Saint Malachy, a list of popes from Celestine II, in 1143, a total of 112, and ending talking about persecution it will take until doomsday. While these lists were not supposed prophetic apparently no biblical basis, if concluded with the end of the Catholic Church.

And this is an issue now in the nineteenth century, dared to speak more clearly many of the new Christian movements restorationist. Almost all interpretations of Revelation pointed at the end of the Church, using the prophecies of the fall of the so-called Babylon the Great mentioned in the last book of the Bible.

Another interesting aspect which also gave impetus , was the doctrine of the rapture Christians at the end of time. This was related to certain words mentioned by the apostle Paul's letter to the congregations of Thessaloniki, where he says: For this we say unto you the word of the Lord, that we which are alive, who remain unto the coming of the Lord, not precede those who have fallen asleep (in death). For the Lord himself with a loud command, with the voice of the archangel and with the trump of God shall descend from heaven and the dead in Christ shall rise first. Then we who are alive, who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:15-17)

The interpretation that was given so far to the expression "be caught" was confusing and very few dared to go further, especially literal approach. Both in the ranks of Catholics, as mainline Protestant churches, there arose the idea now so widespread in a literal rapture of the faithful to heaven. The reason was that Catholic exegesis and that of some traditional Protestant denominations was alimienal, ie applications not understand the Bible, as the millennium, rapture, great tribulation, such as literal, but symbols of doom.

For example the thousand years which is spoken in Revelation chapter 20, for the traditional churches, consist of the time between the Ascension of Jesus and the times in which we live. While on the other hand if they believed in the Parousia, or Second Coming of Christ at the end of time and glorious in the world to judge personally to every man according to his faith and works. The righteous would be saved and would enjoy eternal life in heaven, in this regard would be taken away the last of them and thus the creation will be renewed and ill condemned to eternity without God, which is hell. However, traditional churches also emphasized the idea that people were judged to die, because for centuries had taught the doctrine of permanent hell, not as a future punishment, but immediate. Also understood that the righteous were immediately rewarded with glory in heaven after death.

This in rationalist thought that began to abound in America restorationism was a contradiction, because what was the another doomsday for all, when death was issued after a trial both favorable and damning? It was actually the same paradox that had arisen in the fourteenth century, the so-called heretic Pope John XXII. (See entry 93, Pope Heretic).

But only much later and closer to the time period of which we speak now lived Manuel Lacunza Chilean Jesuit priest, born in 1731. Lacunza wrote a book with a striking title "The Coming of the Messiah in Glory and Majesty." The text, known since 1785, was printed in 1812, eleven years after the death of Lacunza. This book stirred the religious of the time and was the forerunner of the movement, waiting for the advent. The Catholic Church included it a few years later, in 1824, the list of banned books, being classified as harmful to the ideas put forward by this. Among other things advocated progressive idea of \u200b\u200bresurrection and a kind of second death to explain the paradox of life in heaven with the saints and the fall into the hell of the bad guys with a resurrection of all the doomsday.

Hence we see that the prophetic theme, the understanding of this Final Judgement, is intrinsically related to the doctrines of the resurrection, the existence or not of the immortal soul and the existence or not of a fiery hell. Beliefs regarding death, resurrection, it now began to look from a less metaphysical and spiritual view and from a more close to that of Judeo-Christianity primitive.

On the other hand, there was the idea of \u200b\u200bpost-tribulation rapture, that had prevailed until the early nineteenth century. At that time, was formed in England a movement led by a former clergyman of the Church of Ireland, John Nelson Darby. This man and other like-minded Anglicans, became known as the Plymouth Brethren. Darby traveled from his headquarters in Plymouth to preach in Switzerland and other parts of Europe. He claimed that the return of Christ would occur in two stages. Begin with a secret rapture, in which the "saints" would be taken to heaven before a period of seven years of tribulation devastated the Earth. Then Christ would appear visibly accompanied by those "saints", and together they would rule on earth for a thousand years.

Darby stressed the need to separate the world, and those who shared his views became known over time as the Exclusive Brethren. A follower of the Plymouth Brethren, BW Newton led a different group that believed in the rapture, but never before the great tribulation. Alexander Reese advocated a rapture after the tribulation, and said that "secret rapture theories went against the expectation of the coming of Christ. "

Another issue that occupied the interest of many, was the biblical chronology, calculating the end time, the second coming of Christ and the trial final. Many teachers within the American Protestant teachings were launched to denounce and dump his preaching in opposite directions to their home churches.

In this context, movements began to emerge that these traits were common, the rejection of doctrines concerning to hell, immortal soul, and with clear signs millennia. Cristadelfienses I think the later will talk about Adventists, Jehovah's Witnesses and other movements that arise in this new line that sought to remove more layers of brush that hid the wheat. But even within large American churches such as Baptist and Methodist church, the time was a lot of revolution and upheaval, as they arise also from charismatic movements, which gave priority to spiritual gifts, but also regarded as the Christian Rapture basis of their hope.

EARLY MILLER

To understand many of the religious convulsions of the time, it is necessary to consider a man he did wake up hundreds of thousands and in some way with their studies, gave impetus to this new awakening millennial prophecy, to the extent that under his influence many of these groups restorationist ideas, searching the scriptures to understand the times and seasons.

We refer to William Miller, whose work and effort has been heavily criticized as a negative example of visionary fanatic. We can say that history is often not fair to the student of biblical chronology, perhaps because it only takes into account its failures, not its successes. But we shall see as somehow helped many to awaken spiritually and seek the meaning of time and many prophecies yet unfulfilled.

William Miller was born on February 15, 1782 in the small town of Pittsfield, Massachusetts, where only spent the first four years of his life, because in 1786, his family moved to Hampton, New York. Primary education would receive from his mother until age 9 joined Na Poulney school district. However, not noted for her college, but if it was known as an avid reader of self-awareness and I used to visit the most important libraries in the city and that helped him to acquire deep knowledge that helped in their future religious research.

His family was Baptist, but in their personal relationships had contact with some characters with various rationalist tendencies as certain unitary groups and Freemasons. While not end in any of these movements or at least not for long, however, in part influenced their ideas.

In 1803 he married Lucy Smith moving to the town of her near Poultney, Vermont, where he became a farmer. In a few years served as a guard, sheriff, magistrate and in 1810 initiated a brief military career that led him to become a lieutenant in a short time and in 1814 was promoted to captain. It is in this period of material prosperity and religious alienation when Miller, repudiating his Baptist beliefs, begin to sympathize with theistic ideas, perhaps in part because he wanted to believe in God with reason and not just sentiment. On Apology and Defence autobiography, Miller acknowledged his change of religious views: "I became known leading men in that village (Poultney, NY), who were Deists openly, but they were good citizens, and a serious moral conduct and . They put in my hands the works of Voltaire, Hume, Paine, Ethan Allen and other deistic writers ( Apology and Defence, William Miller, 24)

Its passage by such ideological movements, however, was brief, as brief his alleged membership in Freemasonry, although it is known that the latter did more than just a curiosity in his avid interest in learning. As we said before, none of these trends permeated deep into the, because it had not yet resigned to the Baptist church, although it was both physically and ideologically isolated.

was during the Anglo-USAmericans of 1812-14 when the Pattsburg battle, when American forces outnumbered very large army defeated the British. Miller saw that American victory as work of a supernatural force who helped them, to the extent of change of mind about the remote and distant God of the deists. That brought him back to his Baptist roots and subsequently to engage scripture study harder.

On the other hand to see death so closely, Miller was deeply concerned about the questions about death and life after death. This reflection on his own mortality became acute after the deaths of his father and sister. Miller noted that in traditional religions were only two options after death: the annihilation or accountability and neither felt comfortable.

again began attending a Baptist church and there made progress and was appointed lay preacher, is not the pastoral office. Also as a substitute preacher, which made him more prepared to develop such labores.Miller then began a deep study of scriptures, scrutinizing every line and not moving until I felt that the meaning was clear. It was how he discovered certain doctrines are well established in his church had no biblical basis and are also convinced others that are rarely addressed. Among other issues Postmillennialism found that was not biblical and that the Second Coming of Christ was revealed in Bible prophecy. On the other hand he was convinced that the Bible contained sufficient data and digital signals were as guides that God had placed there to know their times and seasons due time.

the time basis

The basis of this eschatology of Miller were the words contained in the writings of the prophet Daniel. Among other appointments are in the 8:14: So he said: " two thousand three hundred evenings and mornings, and the holy place will certainly be brought to its proper condition." (...)

Seventy weeks are determined upon thy people and upon thy holy city to finish transgression, put an end to sin, to atone for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most Holy . Know therefore and understand, that from the issuing of a decree to restore and build Jerusalem until Messiah the Prince shall be seven weeks, and threescore and two weeks, will re-build the walls and streets in troubled times. (. ..)

"And from the time that the daily sacrifice is taken away and the abomination of desolation, there will be 1.290 days." Blessed is he who waits and comes to 1.335 days. "But you, go to the end. Will rest and arise to your inheritance at the end of the day." ( Daniel 8:14, 9: 24-25, 12:11-13)

All those figures had to point to a special event and should draw next time, Miller thought. Traditionally from the days of Rabbi Ben Josef Akkiba, it was suggested that often the biblical times as applied to the Israelites in Numbers 14:34, were applicable to all prophetic time later.

Under the same prism, sensed that another period of seven days, of which The prophet Daniel speaks in Chapter 4 and in Revelation is explained as a period of lunar years of 360 days each, leads to another figure of 2520, a time that Jesus referred to as the times of the Gentiles. All these periods appeared to refer to its completion, there would come a restoration of the chosen people. Some who read at Miller later as Dr. Thomas leading the Christadelphians, interpreted this as a literal restoration to natural Israel, but Miller, the most well expect the period of thousand years to the restoration of humanity, under the Kingdom of Christ, announced by the Apocalypse and associated it with the second coming heralded by the Letter of Paul to the Thessalonians.

On this basis, Miller concluded that the cleansing of the sanctuary (Temple of Jerusalem) represented the purification of the earth by fire at the Second Coming of Christ. For Miller and other users of this principle, a day in prophecy should be read as a period of one year. Thus, Miller was convinced that the 2,300 day period described by Daniel, was to last 2300 years, from the moment you would start the restoration of Jerusalem, which happened in the Persian period.

Using calculations based on the comparative chronology, interpreted This period ended in 1843 and therefore, on that date, the return of Christ would occur. Miller wrote: "I came then to the solemn conclusion, that about twenty-five years from the date of 1818 all the affairs of our present state would collapse (Apology and Defence, William Miller, 11-12).

But how came to the conclusion that this year would be key in fulfilling prophecies? The explanation is found in his book, Apology and Defence, where he describes how he got this year from several different accounts: Through further study of Scripture, I came to the conclusion that the period of seven times Gentile supremacy, was to commence when the Jews ceased to be an independent nation, during the captivity of Manasseh, the best year chronology assigns 677AC. The 2300 days began with the start of the seventy weeks, that the best timing in the 547AC date, and that the 1335 days starting with the distance, and the establishment of the abomination of desolation, would coincide with the date of creation the supremacy of the pope, then take away the abominations of pagan, and that, according to the best story I could see, should be dated from about the year 508DC. ( Apology and Defence, William Miller, 10 )

With this interpretation, all accounts reached until 1843, although there were some gaps which may not be realized. For example, select certain years as the 508, was a mere personal convenience, that was a year with few events that really matter. The only explanation for the choice of this year, it might be that the establishment of papal supremacy, the want to match with the papacy of Symmachus, (498-514), perhaps because he said that consolidated the church property, and also credited with the first construction Vatican Palace. But if a pope began to supremacy over other churches, perhaps we should go to Damasus in the fourth century. In any case, advised by a historian of the period, seems to be chosen that year 508 and the sum of 1335 years comes to 1843. Neither seems to have in mind that the book of Daniel speaks of another period before 1290, that the application of Miller would lead to 782AC, which was not particularly strong, unless he wanted to coincide with the fall of the ten tribes Israel, a fact that happened at least 50 years later.

The other calculation that you mentioned, counting from 457 BC to as thought was the year that came from the mouth of Artaxerxes I of Persia, the decree to rebuild Jerusalem. Some historians and scholars say that more may have been the 455AC. In any case, there is no biblical basis to indicate that the restoration of Jerusalem, was key to have that period of 2300 years of Daniel 8:14, except that, as interpreted by Miller, it did coincide with the start of the account of another important prophetic event, the seventy weeks of years until the Messiah. Far away was the year 2060, the date previously calculated by Newton, who as already considered in the chapter dedicated to renowned scientist, also made its own calculations that led him much further than Miller.

Although he was sure of his discovery and had strong faith that that calculation was accurate, Miller acknowledges that he found many who wanted to overcome objections before making public their findings. Over the next five years until 1823, silenced in his sermons in the Baptist church, about this. In that period, raised several objections that disturbed, one had to do with the teaching of the resurrection traditionally accepted by their church, noted that it was not entirely biblical because the Bible says in several stages, always in time future.

Actually, it was not until seven years later, he began to proclaim his message on the rise, at first among the neighbors, other ministers and some relatives. But most do not easily accept his thesis, in fact just awakened interest in them. This start bit enthusiastic, disappointed and discouraged him, so for nine years only made mention of it sporadically. Nor was he very talkative, and convincing, which permeated his preaching no mind of his listeners.

However, during that time recorded his research in a letter with twenty points in summarizing all their beliefs, a kind of declaration of faith. Finally in 1831 found in Dresden, in Washington County to some Baptists interested in your thesis. These events encouraged him to write some religious newspapers of the time some of his discoveries about the compromise, raising many more were interested in their research.

in 1832 delivered a series of sixteen articles to the Telegraph Vermont, an influential Baptist publication at that time. The first of these was published on 15 May of that year. Immediately after the letter was showered with questions about many prophetic and doctrinal issues. Thus in 1834, unable to meet many urgent requests and numerous invitations to travel and preach from different parts of the country, he had received, published a synopsis of his teachings in a 64-page letter with the title: Evidence Scripture and History of the Second Coming of Christ , circa 1843: the year 1836, and had hundreds of followers, including some clerics Baptists, like the Rev. Wescott, of Troy, New York, who was responsible for publish a series of speeches by Miller, a total of sixteen, with a strong run. Until then, all trips and stays, the pay of their pocket, did not intend to make a living off his writings, or his followers.

NEW BOOST YOUR WORK

But if there was someone who became his principal mentor, that was another old Baptist, the Rev. Joshua Vaughan Himes, who invited Miller to Boston and heard personally all their arguments, being fully convinced that this was right and opened an exciting time for Christians.

\u0026lt;----- Himes was a man of great wealth economic. Born en 1805 en Wickford, Rhode Island, fue criado como episcopaliano, pero con el tiempo recabó en el movimiento de la nueva conexión bautista de Dan Taylor, y fue nombrado ministro de esta orden. Durante los siguientes años fue pastor de varios distritos en Massachusetts, antes hacerse cargo de la Primera Iglesia cristiana en Boston en 1830. Allí fue donde obtuvo mayor éxito en su labor, pues logró reanimar a una iglesia que estaba cerca de la muerte, reorganizó la enseñanza, dio impulso a la moderación, la paz, y se alineo con los movimientos de reforma abolicionistas de la época.

Así que la convicción que este tuvo de que el Sr. Miller se podía considerar el profeta Advent, Himes crowds dragged the new millennial movement that began to have increasing momentum within the Baptist church in all its branches. Himes, was responsible for launching the first magazine millenarian, which was called Sign of the times.

Such was the impetus for Himes by millenarian movement, which at that time he founded a chain of stores, the largest in the United States, for payment of the numerous trips Miller. A network of agents, warehouses of books and reading rooms from Boston to St. Louis. In 1842 he started a second newspaper, the Cry of Midnight (Midnight Cry), in the City New York. Himes promotional work managed to call the attention of the world, millenarian movements, to the extent that for 1842 this movement able to attract tens of thousands of followers, especially among Baptists. Only in Boston in 1843, Miller, with the invaluable help of Himes, opened in temple with room for 3500 Boston faithful. Some say that by 1844 the movement consisted of more than 100,000 U.S. members and England. Since then, the movement joined big names that would open new paths after the crucible Christian, let some of them:

In 1840, a young woman with just seventeen years old, joined the movement of Miller, in the northeastern U.S., this young woman named Ellen G. Withe, who later carried out the birth of another major global religious movement, Adventism, but had no direct contact with him, however, saved his life with good memories of him and always had words of appreciation millennial visionary.

also little later, another former Methodist Episcopal joined the movement led by Miller and Himes, this was George Storrs, who since 1840 had resigned from his church, but not millenarianism, but by certain ideas against the immortal soul. Discussed later on, but it is important to note that this religious researcher, was attracted by the advent of theories, but later acknowledge his error to wait on a specific date.

In 1842, another young student at the prestigious academy in New York Geneseo, with only eighteen, Nelson H. Barbour, hear the preaching of a Mr. Johnson, a millenarian preacher who spoke at Geneseo, in the winter of that year. Emotional speech that was enough to convince the boy to the truth of Christ's coming next. Barbour fellow, he was accompanied at conversion, among others was, Daniel Cogswell. Who would become over time President of the Advent Christian Church, years later. Cogswell and another fellow named Henry F., Were inseparable friends Barbour, in his tumultuous religious life.

The Great Deception

By April 1843, the age-old looked forward to the rapture that they were sure, would experience, only to be kept alert. Although Miller never wanted to exact dates, fed by some of his followers, began to give exact dates. Miller has always stood as follows: My principles in brief, are that Jesus Christ will come again to this earth, cleanse, purify, and take possession of it, with all the saints, sometime between March 21, 1843 and March 21, 1844 (William Miller and the Advent Crisis, Everett N. Dick, 96-97 ) .

But given the time passed and many took a big disappointment, especially many who had sold all their belongings, or had left crops and businesses, hoping to secure his encounter with the Lord, now saw dashed their hopes.

But under the pressure generated around him, Miller presented a target date is April 23, 1844. That day passed and this is no longer dare to venture to give more dates, though I hope that happens in that year than I expected. Some ancient leaders such as Samuel Snow presented a message that came to be known as the message of the seven months or the true midnight cry, also defended by George Storrs and Joshua Himes.

In an article in the Midnight Cry Magazine, Snow presented his conclusion that Christ would return on the tenth day of the seventh month of 1844. This was calculated using the Karaite Jewish calendar and the day was finally determined as the October 22, 1844.

But that day came and the disappointment was such that Miller himself, broke down and wrote apologizing and apologizing to those who had followed him in his conviction that year. One group remained faithful despite the failure, among them was his friend Himes.

Josiahh Lithc another millenarian leader of Philadelphia, writes: " Today is a cloudy day here and sad .. . The sheep have clears ... The Lord has not come yet ... ( Midnight Cry, Ocuber 24, 1944 )

Also in that same sad tone, Hiram Edson, another senior leader millenarian wrote about the feelings of those days after the great disappointment " Our deepest hopes and expectations were shattered, and a spirit of anguish came upon us like never before experienced ... cried and cried until sunset ( Millennial Fever, George R. Knight, p.218 )

The same Edson, do not know what source it out, but began with an idea that could save the time, gave an explanation which implied that the second coming of Christ, would consist of two parts first would be invisible. In symbolic terms explained that Christ had left his palace, to undertake the purification in heaven, and only when it was over this task would be manifested on earth, was like an invisible presence or parousia, a doctrine which was later developed more deeply.

Miller continued convinced that the expected arrival, arrive soon, and did not dare to give dates, but waited until his death this day came, though he felt sorry because he had met around a large group of followers, perhaps motivated by a spirit of sectarianism, he never wanted to preach. But considered inevitable that the public recognition of his error, that boldly said, could mean the abandonment of many of his collaborators and friends, but put it clearly: " About the failure of my time, frankly express my disappointment that day ... We expected the personal coming of Christ, and now say that we are not mistaken, it would be dishonest. We must never be ashamed to admit our mistakes openly. " (Message Adventist History, p. 410 )

Others like Storrs, however, gave up all that dramatically, to the point of almost breaking their relationship to these and step up attacks to what they thought it misled by their emotions. This was acknowledged in a letter published in The Morning Watch, Feb. 20, 1845, where he writes: "It was only mesmerism, by which I mean that was the ; product of a mere influenciahumana;
in other words, it was not God, and I would not say it was the devil; as a result of I must say that it was ourselves - a mere human influence called mesmerism.

"What is Mesmerism? Is the influence of a body or person has on another to act on it
, and produce certain results. In other words, a mere human influence, by itself, is not bad. It is essential to society, and , can be used to bless humanity when directed by the Word and the Spirit of God, but when directed by the whim
oneself , or is allowed to run without being guided by the understanding or reason,
leads him astray. "The big point that gave power to the movement was the positivism with which we cry out: 'The Lord will come in the clouds of heaven' on the tenth day
the seventh month. Remove positivism and the event to which it refers that positivism, and no one will believe
that the excitement had been born there. Now, well, what was God's positivism that event happen
and in that time? I dare not say that it was no more than what I would
accuse the Holy Spirit of falsity.

"As the event did not happen, we were mistaken in supposing that we were moved by the Holy Spirit
announcing the clamor we announce with respect to the manner and time. I repeat, was not of God. I'm not willing to say it was the devil, but no but another source that can be attributed. Hence the expression I can use softer words
was merely human influence, or mesmerism. Every day more and more confirms me that this is a
true word, and the fanaticism that occurs almost continuously in some form between
still insist that the whole movement on the tenth day was completely on God,
serves to reinforce my belief that we were misled by a mere ; human influence, which
confused with the Spirit of God ... May God forgive us as we have missed or have we gone astray, and help us to be humble and have Christian meekness in time to come.

Ellen G. Withe was also one of many who ended up disappointed by the failure of the dates predicted by Miller, Himes and Snow, but decided not to go at all, soon after became a visionary who claimed to have received divine messages directly, and became a revolution in the ranks of the movement originated with Miller and another leader named Joseph Bates promintente, recast what is known as Seventh Day Adventists. Later we will talk about her and her new Adventist movement.

Barbour, also jumped ship, but the effects in this as in many millenarian was grim at first. To such an extent he was disappointed that practically abandoned his faith, turned away from its religious practices and is dedicated to medicine and exploration of gold mines in Australia, until years later was reunited with his faith, and embraced ideas very interesting about the parousia, very similar to those raised by Hiram Edson. Later we'll play with more depth the life of this interesting religious writer.

Miller went off in the privacy of his home, his health was deteriorating, to the extent that he spent the last years of his life not just go out, died distressed by the failure of so many people carry the deception, blind and sick, delegated his faithful friend Joshua Himes, the responsibility to lead the difficult task of holding together a group almost disintegrated by that tragic failure. He ended his days in 1849 at age 68.
Joshua Himes, on the other hand, they attempted to bring together all the scattered members of the now concido as Adventism. At the conference in Albany in April 1845, its proposals were rejected, showing a great disunity in the different factions open around the movement led by Miller. There were some who advocated the immortality of the soul, others by the sabatarismo, even were anti-Trinitarians. Unifying
When your project failed, he became leader of the so-called Evangelical Adventists and founded the American Millennial Association in 1858, opposing the motion Sabatarico of Joseph Bates and Ellen G. White. In 1863 Himes accepted the doctrine of conditional immortality, finally united the Church of the Advent Christiano and moved with his family to Buchanan, Michigan, taking a prominent leadership role among the Advent Christian and start publishing a newspaper called: The Voice of the West (later changed to Advent Christian Times). But the movements led by Himes eventually failed and the second decade of the twentieth century no longer existed.

A William Miller is credited with being the originator of several religious movement, including Seventh-day Adventists and influence others as the Bible Students of Charles Taze Russell. But in reality, although both groups owe something to Miller, was his eagerness to prophetic understanding of the Bible. Well, actually the Adventist movement was born the hand of Ellen G. Withe, but in 1860 and with different visions. And Russell, who was born three years after Miller's death was supported by Storrs, and Barbour and by that time who had renounced the millenarian leader.

But if something helped Miller, is to make Many awoke from their spiritual lethargy and cared about the times and seasons of God, so while he was erratic in their predictions and prophetic interpretations unwittingly sparked a revolution that from the be unstoppable in Christianity.