Intellectual And Philosophical Roots Of Term Paper

Length: 14 pages Sources: 10 Subject: Mythology - Religion Type: Term Paper Paper: #71512854 Related Topics: Philosophical, Great Awakening, Book Of Revelation, Heritage Assessment
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



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…

Sources Used in Documents:


Andrews, Allan. R. (2007)a Journalist's Online Glossary of Religion.

Joshua V. Himes (1842) on the Cleansing of the Sanctuary by William Miller Boston. Development of SDA Theology - Department of Theology, Newbold College. Online available at

McCook, Matt (2005) Aliens in the World: Sectarians, Secularism and the Second Great Awakening. 2005. Online available at

Damsteegt, Foundations of the Seventh day Adventists: Message and Mission (1977); ES Gaustad, ed., the Rise of Adventism (1975); AA Hoekema, Seventh-day Adventism (1974); G. Land, ed., Adventism in America (1986); RL Numbers and JM Butler, eds., the Disappointed (1987); E. Sandeen, the Roots of Fundamentalism: British and American Millenarianism, 1800-1930 (1970).

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