Intellectual and philosophical roots of William Miller's hermeneutics

INTELLECTUAL and PHILOSOPHICAL ROOTS of WILLIAM MILLER'S HERMENEUTICS: AN ANALYSIS and ASSESSMENT

The objective of this work is to examine the development of Seventh-day Adventist Theology and will do so through an extensive review of literature in this area of study.

Hermeneutics is defined as "the science or study of interpretation" which is said to derive "from the Greek word for interpret." (Andrews, 2007) Millerism is described in the work entitled: "Theological Context in which Adventism was Born Millerism" as "The top root of Adventism..." (2008) Miller held that 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 Defense: Prophecy Schools of Interpretation as cited in Andrews, 2007) William Miller (1782-1849) was born in Pittsfield, Massachusetts on February 15, 1782 to a poor farming couple. Miller was an insatiable reader having completely "exhausted his father's tiny religious library" early in his life.

McCook writes of Miller that he had entered the army at the time of the outbreak of war with Britain in 1912 and was "named captain of the local militia." (2005) McCook goes on to state: "War always has the potential to either strengthen or weaken soldier's faith and it dramatically altered Miller's religious sentiments. The typical amoral environment of military camps often loosens soldiers' moral restraint. At the same time, coming face-to-face with death can also turn a soldier's thoughts heavenward. One night Miller entered the tent of some of his soldiers still burning their lamps ready to reprimand them for such late carousing. When he learned that they were gathered for prayer, he ridiculed them and still accused them of gambling, his own vice. The shame he felt from moment helped him to a more orthodox and less humanistic understanding of sin." (McCook, 2005)

Miller's belief was that his own reading of the Bible "was more profitable than hearing it read, or interpreted by some deacon. His approach to Biblical study, guided by his systematic 'rules of interpretation' still embodied enlightenment ideals. He attempted to read the Bible with commentaries and his former prejudices put aside believing the Bible to be its own interpreter. That is, Miller believed all scripture to be consistent and in harmony with the rest of scripture; its true interpretation was made clear by a reasoned study of other scripture." (McCook, 2005) Miller believed that "the rationalistic principle that all scriptures must be brought together in order to fully understand any doctrinal teaching." (McCook, 2005)

I. MILLER and the MILLERITES

The followers of William Miller were a group rejected and mocked by the evangelicals after William Miller's failed calculation of the return of Christ in 1843. The work of Matt McCook (2005) entitled: "Aliens in the World: Sectarians, Secularism and the Second Great Awakening" states that evangelicals "mocked the believers in the imminent advent of Christ and alienated those among them who listened to Miller's predictions. Contemporaries described the Millerites as deluded, extremists, or even lunatics. They reasoned that the only kind of people who could be drawn to such a message were dissenters and outcasts already disinherited by society. Virtually no rumor of Millerite peculiarity seemed too bizarre to be accepted. In fact, detractors reveled in stories of Millerites dressed in ascension robes waiting in graveyards for Christ's return only to find, when the earth had not been destroyed that they had abandoned their worldly possessions too soon." (McCook, 2005) Miller was believed by many to be "motivated by greed and they accused him of profiting form the fear he created." (McCook, 2005) Miller's ultimate cause which he termed the "reform above all reforms" and which began the "revival to end all revivals" was that of "preparing souls for salvation." (McCook, 2005) William Miller held that the church "was purer and more prepared for judgment when their standing in the world was most humble and alienated." (McCook, 2005) McCook states that the Millerites "attracted approximately 500,000 people to about 125 camp meetings between the summers of 1842 and 1844, borrowing practically all their revival techniques from the many Methodists within their ranks. Millerite camp meetings were interdenominational, they focused on the conversion of sinners, and they inspired criticism much like earlier revivals.

Miller is stated by McCook (2005) to have taken "for granted that the Bible was morally and literally true. He searched it for absolute truths as an enlightened scientist might search the universe for natural laws. For him, it was a predictor of things to come more reliable, even, than a scientist's predictions based on repeated experimentation. Taking the Bible's validity for granted was not an approach approved by enlightenment thinkers. His last and most important "rule of interpretation" also broke from his rationalistic past. In it he said that faith was essential to understand the Bible. This acceptance of mysticism, like his acceptance of the Bible's literal truth, was foreign to the younger Miller, but biblical literalism and faith were essential aspects of the prophetic message that Miller would later deliver." (McCook, 2005) McCook relates that the central theme of the message given by Miller had as its basis "his understanding of the prophetic scriptures in the books of Revelations and Daniel. In Miller's view "the world's history was a series of literal fulfillments of these scriptures which clearly indicated that the end was near. Initially, Miller was drawn to the 2300 days referenced in Daniel 8:14, the time that would pass from the issuing of the decree to rebuild Jerusalem to the "cleansing" of the temple. Miller reasoned that the decree to rebuild Jerusalem was given in 457 BC. Miller also took for granted that the "cleansing" of the temple could only mean the destruction of the world. Thus, by using the common day-year interpretation of prophecies and by simply subtracting 457 from 2300, Miller concluded that the world's end would come around 1843. Further investigation of history and scripture convinced Miller that all signs were pointing toward 1843 as the year of the end." (McCook, 2005)

Miller became convinced in 1818 that judgment day was only two and a half decades in the future however "he did not immediately sound the alarm. Instead, he studied for five more years considering every objection to his views that he could imagine before making them known publicly. This deliberation may have separated Miller from religious quacks who stir up fanaticism on a whim, but it also left Miller in a desperate state of evangelical neglect. Miller believed it was his duty to let people know the end was near. Beginning in 1823, Miller began to express his views in private conversations, but this did not satisfy his conscience. Neither did his efforts to publish his views. As effective as writing was for reaching a mass audience, it did not discharge Miller of God's call to "go and preach." (McCook, 2005)

Miller's ministry began in earlier in 1831 in a sermon at Dresden church. Miller's urgent message "was an especially effective means of initiating revivals. Many preachers who disagreed with Miller pragmatically invited him to lecture in order to revive their congregations." (McCook, 2005) the Millerites "far from being exclusivists...subordinated all doctrinal disputes to the greater purpose of preparing for the Judgment. Most Millerites sought to avoid both radicalism and separatism." (McCook, 2005) However, the Millerites had, by holding fast and endorsing 1843 as the end of time, "unwittingly taken separatists steps..." (McCook, 2005) Following the 'General Conference of Christians Expected the Lord Jesus Christ' the Millerites became separated from other Christians and no longer welcome in most churches, by necessity "spread their message using a technique the Methodists had perfected..." (McCook, 2005) using the camp meeting revivals.

II. MILLER on INTERPRETATION of SCRIPTURE

William Miller held that there are specific rules that must be used to interpret the scriptures. The rules of interpretation posited by Miller include the following:

1) All scripture is necessary and is able to be comprehended by a diligent applied study. This rules had as its basis Timothy 3:15-17;

2) Each word must have its proper bearing on the subject presented in the Bible. This rule has as its basis Matthew 5:18;

3) Scripture must be its own expositor, since it is a rule of itself. Miller held that should anyone be dependent upon the teacher to instruct them and then that teacher should make a guess at the meaning or for some sectarian reason wish scripture to lean toward a belief, or for the reason of desiring to be thought of as wise then the teacher's "guessing, desire, creed, or wisdom" is what rules the individual instead of the scriptures.

4) in the attempt to understand doctrine all the scriptures must be brought together on the subject under research and each word must be allowed to have its proper influence and only then can theory be formed without a contradiction and without error.

5) the fifth rule of Miller relates that things to come have been revealed by God in the form of parables, figures, and visions and that the same things are many times revealed to the individual through different visions or in differing figures and parables. 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)

IV. The BOOK of DANIEL: THE CLEANSING of the SANCTUARY

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.

IV. MILLERISM POST-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.

V. MILLERITES ATTITUDES TOWARD POLITICS and GOVERNMENT

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 "...to 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)

VI. ELLEN WHITE

Following the death of William Miller, Ellen White took up the reins of Millerism, which developed into the Seventh-day Adventists movement. The faithful remnants of Millerism "coalesced into several religious bodies" with the most notable being the Seventh-Day Adventists which is a group of Christians who hold the belief that Christ's second coming is imminent. (Damsteegt, 1977) After what is termed 'The Great Disappointment' following the failed prediction of William Miller concerning the return of Christ in 1844, Ellen G. Harmon, known now as Ellen White, a young disciple of Miller was accepted as a prophetess among Millerites and the movement was revived adopting sabbatarianism which is a belief that the seventh day Sabbath was the mark of the true church or that this was God's seal upon his children. In 1982 the Biblical Research Institute of the General Conference of Seventh-Day Adventists in the work entitled: "The Seventh-Day Adventist Church's Understanding of Ellen White's Authority" published the following affirmations and denials relating to the inspiration and authority of the writings of Ellen G. White on the Biblical scriptures in which the affirmations state: