Intellectual and Philosophical Roots of Term Paper

Download this Term Paper in word format (.doc)

Note: Sample below may appear distorted but all corresponding word document files contain proper formatting

Excerpt from Term Paper:

In order to gain insight into these it is necessary that they all be combined into one.

6) Miller states the rule that visions are always mentioned as being 'visions'.

7) the rule relating to determine when a word is used literally or physically and states that if the word makes good sense as it stands, and does not violence to the simple laws of nature, then it must be understood literally, if not, figuratively.";

8) Figures always have a figurative meaning, and are used much in prophecy to represent future things, times and events -- such as mountains, meaning governments, 9) to learn the meaning of a figure, trace the word through your Bible, and where you find it explained, substitute the explanation for the word used; and if it makes good sense, you need not look further; if not, look again;

10) Figures sometimes have two or more different significations, as day is used in a figurative sense to represent three different periods of time, namely: first, indefinite, 11) Parables are used as comparisons, to illustrate subjects, and must be explained in the same way as figures, by the subject and Bible.

12) to know whether we have the true historical event for the fulfillment of prophecy: if you find every word of the prophecy is literally fulfilled, then you may know that your history is the true event; but if one word lacks a fulfillment, then you must look for another event, or wait its future development; for God takes care that history and prophecy shall agree, so that the true believing children of God may never be ashamed.

13) the most important rule of all is, that you must have faith. It must be a faith that requires a sacrifice, and, if tried, would give up the dearest object on earth, the world and all its desires -- character, living, occupation, friends, home, comforts, and worldly honors. If any of these should hinder our believing any part of God's word, it would show our faith to be vain. Nor can we ever believe so long as one of these motives lies lurking in our hearts. We must believe that God will never forfeit his word; and we can have confidence that He who takes notice of the sparrow's fall, and numbers the hairs of our head, will guard the translation of His own word, and throw a barrier around it, and prevent those who sincerely trust in God, and put implicit confidence in His word, from erring far from the truth, though they may not understand Hebrew or Greek; (13b) Nothing revealed in the Scriptures can or will be hid from those who ask in faith, not wavering.

14) the Bible is a system of revealed truths, so clearly and simply given, that the wayfaring man, though a fool, need not err therein" (Apology and Defence; as cited in Theological Context in which Adventism was Born: Millerism, nd)


The work of William Miller entitled: "On the Cleansing of the Sanctuary" states that many readers have inquired as to what precisely "constitutes the Sanctuary" however, according to Miller "As no definite answer has been given in any distinct work now before the public, we have been induced to published the following brief, but conclusive answer to this momentous occasion." (Miller, 1842) According to Miller, "Jesus Christ is called a sanctuary. "And he shall be for a sanctuary, but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and a snare to the inhabitants of Jerusalem." Ezek, xi. 16. Miller writes "therefore, say, thus saith the Lord God: Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come." Why is he called a sanctuary? Because God dwells in his person, and through him we worship God. He is the refuge into which the righteous run and are safe." (Miller, 1842) Miller notes that heaven is also referred to as a sanctuary "because God dwells there, is worshipped there and adorned there, and it is the refuge of the saints" and cites Psalm cii. 19: "For he hath looked down from the height of his sanctuary, from heaven did the Lord behold the earth." Px. xxx.2 'Send thee help from the sanctuary and strengthen thee out of Zion." (Miller, 1842) This scripture was the scripture utilized by Miller in his prediction of the second coming of Christ in 1843, revised to 1844.


The day of the return of Christ was adjusted several times during the year of 1843 and 1844 and a final date set for October 22, 1844, which "found the Millerites looking skyward anticipating Christ's return. The rising of the sun the following day, however, darkened their hopes leaving the Millerite movement in disarray. Since the Millerites had not ascended into heaven as expected, they had to individually decide where they would go next. Some returned to their former denominational homes and faced the almost unbearable ridicule of gloating Christians who had not been taken in by Millerism. Others not willing to face such humiliation preferred to stay outside of the religious mainstream groups like the Shakers. Still others were so disappointed by their failed prediction that they left organized religion altogether. For those remaining within the Adventists fold, their religious paths were determined by how they interpreted the October disappointment." (McCook, 2005) at this point, those involved warned against further date setting of the return of Christ.

In 1849 Miller passed on and the "Adventist faith in its various forms lived on...but it never regained the spiritual intensity it once had. Only the Seventh Day Adventists, driven by the prophetic visions of Ellen White and their desire to convince others that only Sabbattarian worship was sanctioned by God, grew substantially through the continuation of evangelical efforts. Modern Adventists still preach that Christ's return is imminent, but the passing of a century and a half has made their warning cry faint in comparison to Miller's. The irony is that Millerism was not quieted by the perpetuation of political, economic and moral progress, but by the evangelical mainstream's acceptance of pre-millennialism.


The attitudes of the Millerites towards politics, economics and social reform, while varying widely among the many adherents to Millerism was an attitude of disdain and particularly related to "the acquisitive and speculative spirit associated with banks and corporations in the Jacksonian period. The Millerites shared political ideals with both parties of the time in that "with the Whigs they shared a desire to improve the collective morals of society, and with the Democrats they shared a confidence in the abilities of the common man." (McCook, 2005) Miller stated in relation to partisan politics: "What is the unclean thing? I answer, it is the policy of worldly governments; in one word, it is a political spirit; that spirit which is not peaceable, pure, easy to be entreated. Who, I ask, ever saw a political partisan have these fruits while prompted by that spirit? 'First pure, then peaceable, easy to be entreated.' A political man, if he had any conscience, would blush with shame to claim these appellations." (McCook, 2005) McCook relates that it came as a shock " so many in the Jacksonian Era" that the beliefs of Miller did not include a belief "that America would play any special role in hastening the millennium." The idea that government, of the worldly type, in any form would serve to aid 'in the establishment of Christ's kingdom. Instead, he saw earthly kingdoms as mere pawns which God maneuvered in order to bring about his Will." (McCook, 2005) Economic issues and interests were also shunned by the Millerites due to their belief that the earth would soon suffer destruction and the belief that "time spent in evangelism and worship was more valuable than that spent in acquiring money." (McCook, 2005) the economic attitudes of the Millerites "were shaped by the perceived shortness of time just as their political views had been. Their rationale for rejecting speculation, materialism, and work derived from a sense of urgency." (McCook, 2005) the Millerites became involved in various reform movements and the cause of antislavery "was especially strong among Adventists." (McCook, 2005) According to McCook: "The Adventist movement was, in part, an effort to reawaken Christians to their countercultural heritage. Its success came not from its accommodation to the world, but from its rejection of it." (2005)


Following the death of William Miller, Ellen White took up the reins of Millerism, which developed…[continue]

Cite This Term Paper:

"Intellectual And Philosophical Roots Of" (2008, February 25) Retrieved December 3, 2016, from

"Intellectual And Philosophical Roots Of" 25 February 2008. Web.3 December. 2016. <>

"Intellectual And Philosophical Roots Of", 25 February 2008, Accessed.3 December. 2016,

Other Documents Pertaining To This Topic

  • Intellectual Property and Online Learning

    Johnson reports that "in 1998, the Digital Millennium Copyright Act (DMCA)1 severely limited the use of copyrighted materials in distance learning. In 2002, the Technology, Education, and Copy- right Harmonization Act (TEACH Act) relaxed these restrictions under specific conditions. These two laws significantly changed the way educators could use copyrighted material in the digital class- room." (Johnson, p. 66) In the section hereafter, the research considers the implications of this

  • Philosophical and Empirical Foundations of

    Behaviorism Behaviorism sought to understand observable behavior instead of the workings of the mind or even its functions. Some psychologists even insisted that psychology was the science of behavior. Watson denied the existence of a separate realm of conscious events. The purpose of Behaviorism, according to John Watson, was to predict and control behavior by understanding the effect of the environment on one's behavior. Watson was also influenced by Locke's blank

  • Islamization of Knowledge This Work

    Not only is a challenge present for Muslim teachers in attempting to standardize this curriculum but as well "this is compounded by the fact that curriculum materials related to teaching about Islam produced overseas - even for Arabic language studies - are viewed as irrelevant or unsuited to young students' lives and culture in the U.S. And Europe." (Douglass and Shaikh, 2004) Guidelines have been provided in recent years concerning

  • Ethical Theory and Moral Practice

    Ethical Theory & Moral Practice Debates about theory and practice are ancient. Each generation considers the dynamics that surround issues about the interdependency of theory and praxis to be uniquely challenging. Complexity is a variable closely linked with knowledge. As science has added layer upon layer of knowledge, decision-making dilemmas have been confounded by new and staggering concomitant factors. In concert, theoretical frameworks for social science disciplines have been adapted to

  • Richard Wright s the Outsider an

    (It will be recalled that Wright's then unpublished Lawd Today served as a working model for The Outsider.) Cross, in his daily dealings with the three women and his fellow postal workers feel something akin to nausea. His social and legal obligations have enslaved him. He has inherited from his mother a sense of guilt and foreboding regarding his relationship to women and his general awareness of amoral physical

  • Motivation in a Highly Multicultural

    ... led me to suggest, as an alternative to assimilation, the value of being asimilao. IV. Reminders to Help Kim & Lyons (2003) report that games can be successfully used to instill and enhance individuals' abilities to succeed in a multicultural firm. Game playing possesses numerous characteristics which could enhance the learning of competencies areas of skills, attitudes and beliefs, and knowledge. Games which include low-risk potential can increase a sense of

  • History of the Rosicrucian Order

    Rather than continue the process that began in the first two books, in which the Rosicrucian Order first announced themselves, gave their history, and then responded to certain criticisms while making their position within Christian theology clearer, the Chymical Wedding can almost be seen as the first instance of literature written within the Rosicrucian tradition, rather than as part of its manifesto-like founding documents, because it does not seek to

Read Full Term Paper
Copyright 2016 . All Rights Reserved