Great Disappointment

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William Miller
Background and History

Christianity · Protestantism
Anabaptists · Restorationism
Pietism · Millerites
Great Disappointment


William Miller
Nelson H. Barbour · Joseph Bates
Sylvester Bliss · Jonathan Cummings
Joshua V. Himes · Charles F. Hudson
Josiah Litch · Rachel O. Preston
T. M. Preble · George Storrs
John T. Walsh · Jonas Wendell
Ellen G. White · James White


Annihilationism · Conditional immortality
Historicism · Intermediate state
Premillennialism · Sabbath

Adventist Denominations

Advent Christian Church
Seventh-day Adventist Church
Church of God (Seventh-Day)
Church of God General Conference
Church of the Blessed Hope
Seventh Day Adventist Reform Movement
Davidian SDA (Shepherd's Rod)
United Seventh-Day Brethren
Branch Davidian
Primitive Advent Christian Church

The Great Disappointment was a major event in the history of the Millerite movement, a 19th century American Christian sect. William Miller, a Baptist preacher, prophesied that Jesus Christ would return to the earth during the year 1844. A more specific date, that of October 22, 1844, was calculated by Samuel S. Snow. Jesus did not appear as expected on the appointed day and as a result October 22, 1844, became known as the Great Disappointment.


[edit] William Miller

William Miller

Between 1831 and 1844, based on his study of the Bible, and particularly the prophecy of Daniel 8:14, William Miller, a Baptist preacher, predicted and preached the imminent return of Jesus Christ to the earth. Despite the urging of his supporters, Miller never personally set an exact date for the expected Second Advent. However, in response to their urgings he did narrow the time-period to sometime in the Jewish year 5604, stating: “My principles in brief, are, that Jesus Christ will come again to this earth, cleanse, purify, and take possession of the same, with all the saints, sometime between March 21, 1843 and March 21, 1844.”[1] March 21, 1844 passed without incident, and the majority of Millerites maintained their faith. Further discussion and study resulted in the brief adoption of a new date—April 18, 1844, one based on the Karaite Jewish calendar (as opposed to the Rabbinic calendar).[2] Like the previous date, April 18 passed without Christ's return. In the Advent Herald of April 24, Joshua Himes wrote that all the “expected and published time” had passed and admitted that they had been “mistaken in the precise time of the termination of the prophetic period”, while Josiah Litch surmised that they were probably “only in error relative to the event which marked its close.” Miller also responded publicly, addressing a letter “To Second Advent Believers,” and writing “I confess my error, and acknowledge my disappointment; yet I still believe that the day of the Lord is near, even at the door."[3]

In August 1844 at a camp-meeting in Exeter, New Hampshire, Samuel S. Snow presented his own interpretation, what became known as the “seventh-month” message or the “true midnight cry.” In a complex discussion based on scriptural typology, Snow presented his conclusion (still based on the 2300 day prophecy in Daniel 8:14), that Christ would return on, “the tenth day of the seventh month of the present year, 1844.”[4] Again using the calendar of the Karaite Jews, this date was determined to be October 22, 1844. This “seventh month message” “spread with a rapidity unparalleled in the Millerites experience” amongst the general population.

[edit] October 22, 1844

1843 prophetic chart illustrating numerous interpretations of prophecy yielding the year 1843

The sun rose on the morning of October 22 like any other day, and October 22 passed without incident, resulting in feelings of disappointment among many Millerites. Henry Emmons, a Millerite, later wrote,

“I waited all Tuesday [October 22] and dear Jesus did not come;– I waited all the forenoon of Wednesday, and was well in body as I ever was, but after 12 o’clock I began to feel faint, and before dark I needed someone to help me up to my chamber, as my natural strength was leaving me very fast, and I lay prostrate for 2 days without any pain– sick with disappointment.”[5]

Miller continued to wait for the second coming of Jesus Christ until his death in 1849.

[edit] Repercussions

Not only were the Millerites dealing with their own shattered expectations, they also faced considerable abuse and even violence from the general public. On November 18, 1844 Miller wrote to Himes about his experiences:

“Some are tauntingly enquiring, 'Have you not gone up?' Even little children in the streets are shouting continually to passersby, 'Have you a ticket to go up?' The public prints, of the most fashionable and popular kind…are caricaturing in the most shameful manner of the 'white robes of the saints,' Revelation 6:11, the 'going up,' and the great day of 'burning.' Even the pulpits are desecrated by the repetition of scandalous and false reports concerning the 'ascension robes', and priests are using their powers and pens to fill the catalogue of scoffing in the most scandalous periodicals of the day.”[6]

There were also the instances of violence—a Millerite church burned in Ithaca and two vandalized in Dansville and Scottsville. In Loraine, a mob attacked the Millerite congregation with clubs and knives, while a group in Toronto was tarred and feathered. Shots were fired at another Canadian group meeting in a private house.[7]

Both Millerite leaders and followers were left generally bewildered and disillusioned. Responses varied: some continued to look daily for Christ’s return, others predicted different dates—among them April, July, and October 1845. Some theorized that the world had entered the seventh millennium—the “Great Sabbath,” and that therefore, the saved should not work. Others acted as children, basing their belief on Jesus’ words in Mark 10:15 “Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.” Millerite O. J. D. Pickands used Revelation to teach that Christ was now sitting on a white cloud, and must be prayed down. Probably the majority however, simply gave up their beliefs and attempted to rebuild their lives. Some members rejoined their previous denominations. A substantial number joined the Shakers.[8]

By mid-1845, doctrinal lines amongst the various Millerite groups began to solidify and the groups emphasized their differences; a process George R. Knight terms “sect building.” During this time there were three main Millerite groups—in addition to those who had simply given up their beliefs.[9]

The first major division of the Millerite groups who had not completely given up their belief in Christ’s Second Advent were those who focused on the “shut-door” belief. This belief was popularized by Joseph Turner and was based on that key Millerite passage: Matthew 25:1-13—the parable of the ten virgins.[10] The shut door mentioned in Matthew 25:11-12 was interpreted as the close of probation. As Knight explains, “After the door was shut, there would be no additional salvation. The wise virgins (true believers) would be in the kingdom, while the foolish virgins and all others would be on the outside.”[11]

The widespread acceptance of the “shut-door” belief lost ground as doubts were raised about the significance of the October 22, 1844 date—if nothing happened on that date, then there could be no shut door. The opposition to these “shut-door” beliefs was led by Joshua Himes and make up the second post-1844 group. This faction soon gained the upper hand, even converting Miller to their point of view. Their influence was enhanced by the staging of the Albany Conference. The Advent Christian Church has its roots in this post-Great Disappointment group.

The third major post-disappointment Millerite group also claimed, like the Hale and Turner led group, that the October 22 date was correct. Rather than Christ returning invisibly, however, they came to view the event that took place on October 22, 1844 having been quite different. The theology of this third group appears to have had its beginnings as early as October 23, 1844—the day after the Great Disappointment. On that day, during a prayer session with a group of Advent believers, Hiram Edson became convinced that “light would be given” and their “disappointment explained.”[12] Edson’s experience led him into an extended study on the topic with O. R. L. Crosier and F. B. Hahn. They came to the conclusion that “the sanctuary to be cleansed in Daniel 8:14 was not the earth or the church, but the sanctuary in heaven.”[13] Therefore, the October 22 date marked not the Second Coming of Christ, but rather a heavenly event. Out of this third group arose the Seventh-day Adventist Church and this interpretation of the Great Disappointment forms the basis for the Seventh-day Adventist doctrine of the Investigative Judgement. Their interpretations were published in early 1845 in the Day Dawn.

[edit] Other views

[edit] Psychological perspective

The Great Disappointment is viewed by some scholars as an example of the psychological phenomenon of cognitive dissonance.[14] The theory was proposed by Leon Festinger to describe the formation of new beliefs and increased proselytizing in order to reduce the tension, or dissonance, that results from failed prophecies.[15] According to the theory, believers experienced tension following the failure of Jesus' reappearance in 1844 which led to a variety of new explanations. The various solutions form a part of the teachings of the different groups that outlived the disappointment.

[edit] Bahá'í

Members of the Bahá'í Faith believe that Miller's interpretation of signs and dates of the coming of Jesus were, for the most part, correct.[16] They believe that the fulfillment of biblical prophecies of the coming of Christ came through a forerunner of their own religion, the Báb, who declared that he was the "Promised One" on May 23, 1844, and began openly teaching in Persia (Iran) in October 1844.[17] Several Bahá'í books and pamphlets make mention of the Millerites, the prophecies used by Miller and the Great Disappointment, most notably William Sears' Thief in the Night.[18][19][20]

[edit] References

  1. ^ William to Joshua V. Himes, February 4, 1844.
  2. ^ George R. Knight, Millennial Fever and the End of the World, Boise, ID: Pacific Press, 1993, 163-164.
  3. ^ Sylvester Bliss, Memoirs of William Miller, Boston: Joshua V. Himes, 1853, 256.
  4. ^ Samuel S. Snow, The Advent Herald, August 21, 1844, 20.
  5. ^ Quoted in George R. Knight, Millennial Fever and the End of the World, Boise, ID: Pacific Press, 1993, 217-218.
  6. ^ James White, Sketches of the Christian Life and Public Labors of William Miller: Gathered From His Memoir by the Late Sylvester Bliss, and From Other Sources, Battle Creek: Steam Press of the Seventh-day Adventist Publishing Association, 1875, 310.
  7. ^ George R. Knight, Millennial Fever and the End of the World, Boise, ID: Pacific Press, 1993, 222-223.
  8. ^ Whitney R. Cross, The Burned-over District: A Social and Intellectual History of Enthusiastic Religion in Western New York, Ithaca, NY: Cornell University Press, 1950, 310.
  9. ^ George R. Knight, Millennial Fever and the End of the World, Boise, ID: Pacific Press, 1993, 232.
  10. ^ Everett N. Dick, William Miller and the Advent Crisis Berrien Springs: [Andrews University] Press, 1994, 25.
  11. ^ George R. Knight, Millennial Fever and the End of the World, Boise, ID: Pacific Press, 1993, 236.
  12. ^ George R. Knight, Millennial Fever and the End of the World, Boise, ID: Pacific Press, 1993, 305.
  13. ^ George R. Knight, Millennial Fever and the End of the World, Boise, ID: Pacific Press, 1993, 305-306.
  14. ^ O'Leary, Stephen (2000). "When Prophecy Fails and When it Succeeds: Apocalyptic Prediction and Re-Entry into Ordinary Time". in Albert I. Baumgarten (ed.). Apocalyptic Time. Brill Publishers. pp. 356. ISBN 9004118799. "Examining Millerite accounts of the Great Disappointment, it is clear that Festinger's theory of cognitive dissonance is relevant to the experience of this apocalyptic movement." 
  15. ^ James T. Richardson. "Encyclopedia of Religion and Society: Cognitive Dissonance". Hartland Institute. Retrieved on 2006-07-09. 
  16. ^ Momen, Moojan (1992). "Fundamentalism and Liberalism: towards an understanding of the dichotomy". Bahá'í Studies Review 2 (1). 
  17. ^ Hatcher, William S. and Martin, J. Douglas (1998). The Bahá'í Faith: The Emerging Global Religion. Wilmette, Illinois, USA: Bahá'í Publishing Trust. ISBN 0-87743-264-3. 
  18. ^ Sears, William (1961). Thief in the Night. London: George Ronald. ISBN 0-85398-008-X. 
  19. ^ Bowers, Kenneth E. (2004). God Speaks Again: An Introduction to the Bahá'í Faith. Baha'i Publishing Trust. pp. 12. ISBN 1931847126. 
  20. ^ Motlagh, Hushidar Hugh (1992). I Shall Come Again. Mt. Pleasant, MI: Global Perspective. pp. 205–213. ISBN 0-937661-01-5. 

[edit] See also

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