53:
311:
571:. Its announced purpose was to "defend the doctrine from the attacks of the enemies, to exhibit the unscriptural position of the opponents, and furnish the truth to those who were ready to receive it." While only three issues were produced: in May 1844, January 1845, and a final issue in April 1845; it was the largest of the Millerite papers, the first two issues each having 144 pages, and the final having 250.
479:
772:, this date was determined to be October 22, 1844. This "seventh month message" "spread with a rapidity unparalleled in the Millerite experience" amongst the general population. The situation caught many of the established leaders—including Himes and Miller himself, by surprise. Knight reports that, "There is no evidence that any of the foremost Millerite preachers accepted this
463:
882:. This article tied the shut-door concept to October 22, 1844, teaching that the work of general salvation was finished at that date—Christ came spiritually as the Bridegroom, the wise virgins had entered into the wedding feast, and the door was then shut on all others. This first group is commonly known as either the "shut-door" or "spiritualizer" group.
426:. Simple calculation then indicated that this period would end about 1843. In September 1822, Miller formally stated his conclusions in a twenty-point document, including article 15, "I believe that the second coming of Jesus Christ is near, even at the door, even within twenty-one years,—on or before 1843." This document remained private for many years.
737:
states, the movement's survival was a result of the fact that, "the
Millerite leaders had been ‘soft’ on the time... They allowed for the possibility of small errors in their calculations and even in some of their historic dates." In fact, on February 28, Miller himself had written, "If Christ comes,
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Many travelers or emigrants to the United States who had heard the Second Advent message there returned to their home districts to preach. From 1841, Millerite evangelists appeared in Great
Britain, also, though he never travelled there himself. In addition to the nearly $ 1,000 that Miller and Himes
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for a more complete review of how
William Miller's analysis of the 2,300-day prophecy of Daniel 8 matches the Baháʼí understanding. Baháʼís believe that, although William Miller's understanding of the location and method of Christ's return was not accurate, his calculation of the timing was entirely
912:
Notably, the stated purpose of the conference was not to debate controversial doctrines. In fact the invitation was extended only to those
Adventists who "still adhere to the original faith." The Shut-door Adventists and others who had developed new doctrines were therefore explicitly excluded. The
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churches, forming distinct denominations only after the Great
Disappointment. They were united by a belief in the imminent return of Jesus Christ—the Second Advent. After the Great Disappointment of October 22, 1844, discussion of beliefs began to fragment the once united Millerites. Dunton points
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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, as having been quite different. The theology of
871:. The shut door mentioned in verses 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."
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1843, 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" March 21, 1844 passed without incident, and the majority of
Millerites maintained
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calendar). Like the previous date, April 18 passed without Christ's return. More study led the
Millerites to believe that they had entered the "tarrying time"—a time of waiting after which Christ would finally return. This belief sustained the Millerites through the months of May to July 1844. As
574:
As the various dates of Christ's predicted return approached, Millerite publishing increased. In May 1843, 21,000 copies of the various
Millerite papers were published for distribution each week. In New York alone, in the five-month period ending April 1843, 600,000 copies of various publications
429:
Miller did eventually share his views, first to a few friends privately and later to some ministerial acquaintances. Initially he was disappointed at the lack of response from those he spoke to. "To my astonishment, I found very few who listened with any interest. Occasionally, one would see the
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In the confusion that followed the Great
Disappointment it seemed that almost every Millerite had an opinion—all of them different. Miller said that in one week he received sixteen different papers advocating different views, all claiming to be Advent papers. Much of the responsibility for this
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Following the disappointment of October 22, there was considerable discussion regarding the continuing possibility of the conversion of sinners. The doctrine that excluded this possibility became known as the shut-door. Miller himself believed this for a short time, though he later changed and
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October 22, 1844, the day Jesus was expected to return, ended like any other day to the disappointment of the Millerites. Both Millerite leaders and followers were left generally bewildered and disillusioned. Responses varied: some Millerites continued to look daily for Christ’s return, others
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paper. The first of these was published on May 15, and Miller writes of the public's response, "I began to be flooded with letters of inquiry respecting my views, and visitors flocked to converse with me on the subject." In 1834, unable to personally comply with many of the urgent requests for
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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." Therefore, the October 22 date marked not the Second Coming of Christ, but rather a heavenly event. This is the basis for the later
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information and the invitations to travel and preach that he received, Miller published a synopsis of his teachings in a "little tract of 64 pages." These he "...scattered, the most of them gratuitously, sending them in reply to letters of inquiry and to places which I could not visit."
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was rejected by delegates at the Albany Conference, who passed a resolution to have "no fellowship with Jewish fables and commandments of man, that turn from the truth." Sabbatarianism remained a minority position among the Millerites, but the doctrine received a significant boost when
978:
Some years later, Edson reported on his experiences following that meeting: "While passing through a large field I was stopped about midway of the field. Heaven seemed open to my view, and I saw distinctly and clearly that instead of our High Priest coming out of the Most Holy of the
1800:
Hiram Edson, "Experience in the Advent Movement (Incomplete), p. 9. This undated document was apparently not written until many years after this event and was probably influenced by the ideas of later authors. See Fernand Fisel, "Edson's Cornfield 'Vision:' Frisson or Figment?,"
523:
Periodical literature played a part in the rapid and widespread dissemination of Millerite beliefs. "From first to last the power of the press, in this particular form, was one of the foremost factors in the success of this now vigorous, expanding movement." In addition to the
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points out, "The printed article from which this is copied was written in 1845. By an examination of his correspondence, it appears that he must have begun to lecture in August 1831. So that this date is a mistake of the printer or an error in Mr. Miller's memory."
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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
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The Albany Conference began on April 29, 1845, and was to be, "one of the most significant Adventist meetings in the history of post-October 1844 Adventism." The delegates to the Albany Conference – including prominent Millerite leaders such as Miller, Himes.
959:. The Albany Conference Statement with its narrowing of beliefs was unacceptable to many. Millerism had been founded on Miller's open, non-restrictive approach to Bible study—"It was the freedom to discover new truths that had drawn so many Christians and
1788:, "The Historical Background, Interconnected Development, and Integration of the Doctrines of the Heavenly Sanctuary, the Sabbath, and Ellen G. White's Role in Sabbatarian Adventism from 1844 to 1849", Ph.D., Andrews University, 2002, p. 165.
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spent supplying literature to enquirers and evangelists in Great Britain, "there is evidence that local Millerite pioneers borrowed copies of Miller's works and Adventist magazines from visiting American sea captains and merchants."
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like a child shall not enter it." O. J. D. Pickands used Revelation 14:14–16 to teach that Christ was now sitting on a white cloud, and must be prayed down. Some simply gave up their beliefs and attempted to rebuild their lives.
1110:
later stated that "I confess indebtedness to Adventists as well as to other denominations". In light of this, the Bible Student Movement was influenced by Adventists roots, but did not emerge from the Millerism movement.
1053:. The majority of Millerites believed that these prophecies would find a spiritual rather than a literal fulfilment; however the Age to Come Adventists led by Joseph Marsh believed in a literal, physical Jewish return to
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to come to this earth on the tenth day of the seventh month, at the end of the 2300 days, that He for the first time entered on that day the second apartment of that sanctuary; and that He had a work to perform in the
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proliferation of viewpoints must be shouldered by Miller, whose Rules of Biblical Interpretation outlined a method of biblical study that encouraged each person to read the Bible and to "do theology" for themselves.
617:
While it seems then, that the vast majority of Miller’s followers were of local origin, his message was not limited to his local area—nor even to the United States. Miller preached across the border in Canada’s
575:
were distributed. In December 1843, Himes proposed the publication of one million tracts, while in May 1844, he announced that five million copies of Millerite publications had been distributed up to that time.
726:
their faith. On March 25, Miller wrote to Himes, "I am still looking for the Dear Savior... The time, as I have calculated it, is now filled up; and I expect every moment to see the Savior descend from
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on at least three occasions: in 1835, 1838 and 1840. He made a number of converts there and gained the support of some of the local clergy. At least five Millerite papers were published in Canada: the
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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
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1012:. An article written by O. R. L. Crosier titled "To All Who Are Waiting for Redemption, the Following is Addressed" summarising their insights, was published in the March 1845 edition of the
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The Midnight Cry: A Defense of the Character and Conduct of William Miller and the Millerites, Who Mistakenly Believed That the Second Coming of Christ Would Take Place in the Year 1844
765:, Snow presented his conclusion (still based on the 2,300-day prophecy in Daniel 8:14), that Christ would return on, "the tenth day of the seventh month of the present year, 1844."
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as we expect, we will sing the song of victory soon; if not, we will watch, and pray, and preach until he comes, for soon our time, and all prophetic days, will have been filled."
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presented a message of earth-shattering proportions—what became known as the "seventh-month" message or the "true midnight cry." In a complex discussion based on scriptural
2230:
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and make up the second post-'Great Disappointment' group. This faction soon gained the upper hand, even converting Miller to their point of view. On March 20, 1845, the
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on April 3, 1844. Both times however, a cautionary note was appended by the magazines’ editors, indicating that they disagreed with Snow's conclusions. Samuel S. Snow,
905:"to consult on the best mode of unitedly carrying forth our work, in comforting and preparing the Advent congregations among us for the speedy coming of the Lord," and
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Knight notes however, this period represented a "flatness in Millerite evangelism," when even the Millerite preachers must have experienced diminished certainty.
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548:. The majority of these, however, were quite short-lived—often a new paper was started whenever a Millerite evangelistic campaign entered a new area.
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The first major division of the Millerite groups who had not completely given up their belief in Christ’s Second Advent were those who accepted a
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1885:
Hugh Dunton, "The Millerite Adventists and Other Millenarian Groups in Great Britain, 1830–1860", Ph.D., University of London, 1984, pp. 97–98.
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from 1840 to 1847. Out of a total of 615 correspondents, she found that the 131 correspondents from New York State provided the largest group.
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biggest draw was to be the presence of Miller. In fact Himes wrote to Miller on March 27, 1845, saying, "all depends upon your being there."
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Hugh Dunton, "The Millerite Adventists and Other Millenarian Groups in Great Britain, 1830–1860", Ph.D., University of London, 1984, p. 114.
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1940:
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predicted different dates—among them April, July, and October 1845. Some theorized that the world had entered the seventh millennium, the "
1805:, July 1983, 3; for a detailed discussion of the issues. See also Ross E. Winkle, "Disappearing Act: Hiram Edson’s Cornfield Experience,"
718:, (now Hawaii) stated that she and her husband had accepted the Millerite message and were worshipping with a small company of believers.
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1329:. Urbana, Illinois: University of Illinois Press. See "Chapter 7: Apocalyptic Adversaries: Mormonism Meets Millerism". pp. 112–126.
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to publicize them. The first edition was published on February 28, 1840, with Himes as editor. It continues to be published by the
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A Tract, Showing that the Seventh Day Should Be Observed as the Sabbath, Instead of the First Day; "According to the Commandment"
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Others acted as children, basing their belief on Jesus’ words in Mark 10:15, "Truly, I say to you, whoever does not receive the
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to the movement. The new restrictive definitions charted a course that was unacceptable to many who had joined the movement."
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Pritchard, Linda K. “The Burned-over District Reconsidered: A Portent of Evolving Religious Pluralism in the United States.”
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By mid-1845, doctrinal lines amongst the various Millerite groups began to solidify, emphasizing their differences—a process
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246:
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building." During this time three main Millerite groups formed, in addition to those who had simply given up their beliefs.
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of prophetic interpretation, Miller became convinced that the 2,300-day period started in 457 BC with the decree to rebuild
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434:
278:
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out that there were four main divisive doctrines being discussed by Millerites around the time of the Albany Conference:
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was transformed from an "obscure, regional movement into a national campaign." The key figure in this transformation was
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The passing of a series of resolutions that rejected a number of beliefs and practices seen as extreme; including mixed
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510:, and a publisher. Though Himes did not fully accept Miller's ideas until 1842, he established the fortnightly paper
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494:. The Persian New Year began in Nisan (March–April). The Jewish civil New Year began in Tishri (September–October).
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A copy of this lost publication was discovered by Merlin D. Burt in 1995 and republished in 2006: Merlin D. Burt,
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This was not a new thought, and had been discussed by Millerite writers as early as June 21, 1843. "Chronology,"
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680:, was converted thus. Playford spread the Millerite message in Australia, even publishing a book of his sermons:
661:
As well as using imported American literature, two Millerite papers were published locally in Great Britain: the
1944:
867:. This belief was popularized by Joseph Turner and was based on that key Millerite passage: Matthew 25:1–13—the
486:: The decree of Artaxerses in the 7th year of his reign (457 BC) as recorded in Ezra marks the beginning of the
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403:, especially Daniel 8:14 (Unto two thousand and three hundred days; then shall the sanctuary be cleansed), the
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As well as publications based on geography, the Millerites issued various papers targeting different groups.
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The development of a plan for evangelism that involved further organization, including the establishment of
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Miller believed that the cleansing of the sanctuary represented the Earth's destruction by fire at Christ's
3105:
2020:
Morse, Donald E. "The End of the World in American History and Fantasy: The Trumpet of the Last Judgment."
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had connections at the very beginning (in the early 2nd half of 19th century) with the Millerite movement.
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1016:. A more comprehensive article—also by O. R. L. Crosier and titled "The Law of Moses" was published in the
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Further discussion and study resulted in the brief adoption of a new date—April 18, 1844, one based on the
590:(excluding Vermont) accounting for a further 279. Outside of these areas, representation was sparse: 23 in
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Stephen J. Paterwic, Historical Dictionary of the Shakers (Lanham, Maryland: Scarecrow Press, 2008), p. 1.
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The Burned-over District: A Social and Intellectual History of Enthusiastic Religion in Western New York
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544:, Quebec. There were at least 48 Millerite periodicals that circulated in the period leading up to the
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Ruth Alden Doan examined the geographical distribution of correspondents to the Millerite periodical
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Rowe, David L. "A New Perspective on the Burned-over District: The Millerites in Upstate New York."
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this third group appears to have had its beginnings as early as October 23, 1844—the day after the
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The Albany Conference group of Millerites formed the Evangelical Adventists out of which rose the
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Butler, Jonathan. "From Millerism to Seventh-Day Adventism: 'Boundlessness to Consolidation'."
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372:, his teachings were spread widely and grew in popularity, which led to the event known as the
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The Millerites originally had adherents across denominational lines, especially from Baptist,
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to receive a kingdom, dominion, and glory; and we must wait for his return from the wedding."
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1876:"Proceedings of the Mutual Conference of Adventists," (Albany, New York: Joshua Himes, 1845).
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based in Boston, Millerite papers were published in numerous cities including New York City,
814:, who believed that Christ had already appeared for the second time in the person of Mother
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Thunder and Trumpets: Millerites and Dissenting Religion in Upstate New York, 1800–1850
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was not discussed at the Albany Conference, but was a source of controversy soon after.
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The belief became a major issue upon the publication in January 1845, of an article by
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Snow had previously presented this idea, it was published on February 22, 1844 in the
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Some members rejoined their previous denominations, while a substantial number became
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834:. Some remained Shakers for the rest of their lives; others left after a short time.
647:
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126:
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Volume IV, Washington, D.C.: Review and Herald Publishing Association, 1954, p. 621.
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became convinced that "light would be given" and their "disappointment explained."
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437:, some 16 miles from his home, on "the first Sabbath in August 1833." However, as
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Butler, Jonathan M. "Seventh-Day Adventist Historiography: A Work in Progress."
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of Canandaigua, New York: Reprint of a Significant Millerite Adventist Journal"
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development until late September. Most did not accept it until early October."
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Apollos Hale and Joseph Turner, "Has Not the Saviour Come as the Bridegroom,"
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Crucible of the millennium: The burned-over district of New York in the 1840s
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force of the evidence, but the great majority passed it by as an idle tale."
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The roots of fundamentalism: British and American millenarianism, 1800–1930
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Billington, Louis. "The Millerite Adventists in Great Britain, 1840–1850."
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was a more academically orientated paper published in Boston and edited by
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Louis Billington, "The Millerite Adventists in Great Britain, 1840–1850,"
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Louis Billington, "The Millerite Adventists in Great Britain, 1840–1850,"
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971:. On that day, during a prayer session with a group of Advent believers,
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and Bible classes; and the ordination of selected believers as ministers.
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2046:
The disappointed: Millerism and millenarianism in the nineteenth century
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was one of the schismatic issues debated at the Albany Conferences. The
19:
This article is about followers of William Miller. For the mineral, see
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Volume IV, Washington, D.C.: Review and Herald, 1954, pp. 624–625, 628.
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also credit Miller's analysis of the time of Christ's return. See also
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of February 7, 1846. It is out of this third Millerite group that the
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An English Millerite, James William Bonham, apparently sent copies of
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42:
20:
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Edson's experience led him into an extended study on the topic with
992:. That he came to the marriage at that time; in other words, to the
908:"to unite our efforts, for the conversion and salvation of sinners."
684:. Playford’s preaching apparently resulted in a number of converts.
490:. King's reigns were counted from New Year to New Year following an
3658:
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1373:, Berrien Springs, Michigan: Andrews University Press, 1994, p. 76.
902:"to strengthen one another in the faith of the Advent at the door,"
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The Millerite message entered Australia through the Canadian paper
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Miller states that he began his public lecturing in the village of
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Seeking a Sanctuary: Seventh-day Adventism and the American Dream
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focused on female readers, and was first published in May 1844.
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818:. The "Advents'" impact was greatest on the Shaker villages at
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507:
395:. He spent years of intensive study of symbolic meaning of the
445:
In 1832, Miller submitted a series of sixteen articles to the
3259:
1438:
Volume IV, Washington, D.C.: Review and Herald, 1954, p. 712.
1425:
Volume IV, Washington, D.C.: Review and Herald, 1954, p. 623.
714:
of October 12, 1843, from a Mrs. O. S. Burnham of Kaloa, the
707:
388:
368:
would occur in roughly the year 1843–1844. Coming during the
365:
1705:, Boston, Massachusetts: Joshua V. Himes, 1853, pp. 299–300.
1386:, Philadelphia, Pennsylvania: Temple University Press, 1987.
2235:
2068:
God's strange work: William Miller and the end of the world
1680:(Ithaca, New York: Cornell University Press, 1950), p. 310.
857:
607:
462:
1633:"Milwaukie Commercial Herald Archives, Oct 23, 1844, p. 1"
730:. I have now nothing to look for but this glorious hope."
391:
preacher, and student of the Bible living in northeastern
1050:
1656:
1654:
1588:, February 22, 1844., Samuel S. Snow, "Prophetic Time,"
634:, published in Montreal from June 1843; the short-lived
520:
as a monthly evangelistic magazine under the same name.
360:, who in 1831 first shared publicly his belief that the
1485:
William Miller, "Letter From Mr. Miller—His Position,"
3877:
Political influence of Evangelicalism in Latin America
1809:
33, no. 1 (2005): 46–51 for a more recent perspective.
1384:
The Miller Heresy, Millennialism, and American Culture
837:
1937:"Seventh-day Adventists—The Heritage Continues Along"
1651:
1796:
1794:
1605:, August 21, 1844, p. 20. See also Samuel S. Snow,
1476:
Berrien Springs, Michigan: Press, 1994, pp. 96–97.
1079:published a tract on the topic. The tract, titled,
795:", and that, therefore, the saved should not work.
1908:
1622:, Boise, Idaho: Pacific Press, 1993, pp. 191, 199.
1313:
933:The production of a ten-point statement of belief.
606:combined; just 65 from the west—including 20 from
2044:Numbers, Ronald L., and Jonathan M. Butler, eds.
1825:, Boise, Idaho: Pacific Press, 1993, pp. 305–306.
1734:, Boise, Idaho: Pacific Press, 1993, pp. 236–237.
1590:The Advent Herald and Signs of the Times Reporter
1487:The Advent Herald and Signs of the Times Reporter
3939:
1791:
894:published a call by Himes for a conference. The
682:Discourses on the Second Advent of Jesus Christ
1459:, "The Midnight Cry at the Sandwich Islands,"
2276:
1664:, Hagerstown: Review and Herald, 1999, p. 26.
1310:, Boston: Joshua V. Himes, 1853, pp. 141–144.
699:), though no record remains of their effect.
333:
3968:History of Christianity in the United States
2220:Graphical timeline of major Millerite groups
1941:General Conference of Seventh-day Adventists
1776:, Boise, Idaho: Pacific Press, 1993, p. 268.
1721:, Boise, Idaho: Pacific Press, 1993, p. 232.
1567:, Boise, Idaho: Pacific Press, 1993, p. 168.
1511:William Miller, "Mr. Miller at Washington,"
1502:, Boise, Idaho: Pacific Press, 1993, p. 162.
1193:
1191:
1189:
16:Christian movement founded by William Miller
2290:
2038:(1944); a scholarly study by an Adventist.
1174:Unfulfilled Christian religious predictions
1130:sects emerged from the movement, including
951:, shaving one's head, and acting childlike.
702:In a similar manner, converts were made in
553:The Advent Message to the Daughters of Zion
470:prophecy time line and its relation to the
2283:
2269:
2247:PDF scans of Millerite journal (1842–1843)
340:
326:
2123:McArthur, Benjamin. "Millennial fevers."
1823:Millennial Fever and the End of the World
1774:Millennial Fever and the End of the World
1732:Millennial Fever and the End of the World
1719:Millennial Fever and the End of the World
1662:A Brief History of Seventh-day Adventists
1620:Millennial Fever and the End of the World
1565:Millennial Fever and the End of the World
1500:Millennial Fever and the End of the World
1319:
1186:
757:, New Hampshire, everything changed when
1894:Zion's Watch Tower, June 1, 1916, p. 170
1326:The Millenarian World of Early Mormonism
1083:, was widely read by Miller's followers.
506:—the pastor of Chardon Street Chapel in
477:
461:
3701:Fostering of early experimental science
779:
356:were the followers of the teachings of
3940:
3805:Fundamentalist – Modernist controversy
2239:scans of Millerite journal (1840–1841)
2158:
1245:
1233:
1221:
1209:
457:
2264:
2140:
1970:Ellen G. White § Further reading
1903:
1863:O. R. L. Crosier, "The Law of Moses"
1197:
275:Creation Seventh Day Adventist Church
247:Seventh Day Adventist Reform Movement
2022:Journal of the Fantastic in the Arts
2015:Ellen Harmon White: American Prophet
1474:William Miller and the Advent Crisis
1371:William Miller and the Advent Crisis
1354:William Miller and the Advent Crisis
1049:Biblical prophecies relating to the
753:In August 1844 at a camp-meeting in
435:Dresden, Washington County, New York
279:True and Free Seventh-day Adventists
2208:Coffman, Elesha (August 8, 2008). "
2070:(Wm. B. Eerdmans Publishing, 2008)
1993:Bull, Malcolm, and Keith Lockhart.
1851:Andrews University Seminary Studies
988:before coming to this earth in His
838:Post-Great Disappointment Millerism
630:from January 1843; the influential
283:United Sabbath-Day Adventist Church
13:
2202:Seventh-day Adventist Encyclopedia
2134:
2048:(Univ. of Tennessee Press, 1993).
1979:(Syracuse University Press, 1986)
1963:
1436:The Prophetic Faith of Our Fathers
1423:The Prophetic Faith of Our Fathers
1397:The Prophetic Faith of Our Fathers
1282:The Prophetic Faith of Our Fathers
384:Miller was a prosperous farmer, a
14:
3989:
3963:Christian new religious movements
2197:History of the Millerite Movement
2189:
2108:
929:; accomplished three main tasks:
263:Primitive Advent Christian Church
2161:Wm. Miller's Apology and Defence
1164:Christianity in the 19th century
768:Again using the calendar of the
654:in Toronto, both from mid-1844.
309:
287:International Missionary Society
239:Church of God General Conference
51:
2017:(Oxford University Press, 2014)
1929:
1897:
1888:
1879:
1870:
1857:
1828:
1812:
1779:
1766:
1750:
1737:
1724:
1708:
1692:
1683:
1667:
1625:
1612:
1595:
1570:
1557:
1545:
1533:
1520:
1505:
1492:
1479:
1466:
1450:
1441:
1428:
1415:
1402:
1389:
1376:
1363:
1343:
466:Miller's interpretation of the
3978:Seventh-day Adventist theology
3664:Separation of church and state
3333:Formal and material principles
3318:Separation of church and state
2210:The King is Coming, Eventually
1300:
1287:
1274:
1251:
1239:
1227:
1215:
1203:
1006:Seventh-day Adventist doctrine
1:
3328:Hymnody of continental Europe
2479:Apostles in the New Testament
2172:
1057:prior to the Christ's return.
676:. Thomas Playford, living in
1772:Quoted in George R. Knight,
1091:
1022:Seventh-day Adventist Church
898:was to have three purposes:
745:calendar (as opposed to the
518:Seventh-day Adventist Church
231:Seventh-day Adventist Church
7:
2776:Eastern Orthodox opposition
2181:. "The End of the World." (
2125:Reviews in American History
1988:Journal of American Studies
1472:Quoted in Everett N. Dick,
1410:Journal of American Studies
1295:Journal of American Studies
1268:Comparative Social Research
1137:
1027:
586:provided another 107, with
271:Adventist Church of Promise
255:United Seventh-Day Brethren
235:Church of God (Seventh-Day)
10:
3994:
2793:Art patronage of Julius II
1967:
1854:44, no. 2 (2006): 317–330.
1463:, October 4, 1843, p. 109.
1095:
869:Parable of the Ten Virgins
841:
783:
379:
267:Sabbath Rest Advent Church
243:Church of the Blessed Hope
18:
3885:
3720:
3639:
3568:
3503:
3425:
3356:
3296:Calvinist–Arminian debate
3270:
3037:
2920:
2756:
2647:
2529:
2427:
2316:
2298:
2147:Memoirs of William Miller
2060:8#3 (1984), pp. 243–265.
2024:13.1 (49 (2002): 33–46).
1703:Memoirs of William Miller
1580:, and republished in the
1308:Memoirs of William Miller
832:Canterbury, New Hampshire
3785:Christian existentialism
2159:Miller, William (1845).
1867:(February 7, 1846): 1–8.
1763:, March 20, 1845, p. 96.
1747:, January 1845, pp. 1–4.
1609:, August 22, 1844, p. 4.
1530:, June 21, 1843, p. 123.
1489:, April 10, 1844, p. 77.
1358:Andrews University Press
1179:
710:. A letter published in
2292:History of Christianity
2224:Worldwide Church of God
1517:, March 6, 1844, p. 39.
1061:Conditional immortality
1010:Investigative Judgement
957:Advent Christian Church
663:Second Advent Harbinger
610:; and only 10 from the
316:Christianity portal
227:Advent Christian Church
201:Conditional immortality
3853:Fourth Great Awakening
3740:Second Great Awakening
2979:Fall of Constantinople
2771:Development of primacy
2257:librarian Gary Shearer
2251:The Millerite Movement
2127:24.3 (1996): 369–382.
2091:47.4 (1978): 408–420.
2058:Social Science History
1263:The Adventist Movement
1261:and American Culture:
1132:Seventh Day Adventists
1104:Bible Student movement
828:Harvard, Massachusetts
810:. Hundreds joined the
495:
475:
424:Artaxerxes I of Persia
370:Second Great Awakening
105:Second Great Awakening
3848:Reformed epistemology
3790:Third Great Awakening
3760:Seventh-day Adventist
3681:First Great Awakening
3554:Book of Common Prayer
3348:Protestant work ethic
2891:Independent Catholics
2842:Monastery dissolution
2255:Pacific Union College
2214:ChristianityToday.com
2118:87.1 (2018): 149–166.
2013:Dopp, Terrie, et al.
1997:(Indiana U.P. 2007);
1968:Further information:
1154:Christian eschatology
482:The beginning of the
481:
465:
3671:Edicts of toleration
3480:Three Forms of Unity
3245:Bohemian Reformation
2818:Catholic Reformation
2675:Roman state religion
2494:Council of Jerusalem
2253:, a bibliography by
2007:55.1 (1986): 50–64.
1990:1.2 (1967): 191–212.
1637:NewspaperArchive.com
1434:Le Roy Edwin Froom,
1421:Le Roy Edwin Froom,
1395:Le Roy Edwin Froom,
1257:Richard L. Rogers, "
1149:Burned-over District
1108:Charles Taze Russell
1098:Great Disappointment
1066:The doctrine of the
969:Great Disappointment
888:Joshua Vaughan Himes
786:Great Disappointment
780:Great Disappointment
667:British Midnight Cry
665:in Bristol, and the
561:Joshua Vaughan Himes
546:Great Disappointment
504:Joshua Vaughan Himes
374:Great Disappointment
109:Great Disappointment
3843:Liberation theology
3750:Jehovah's Witnesses
3583:Radical Reformation
3311:Resistance theories
3198:Christian mysticism
3193:Early Scholasticism
2905:Ecclesial community
2803:Counter-Reformation
2668:Constantinian shift
2097:Sandeen, Ernest R.
2034:Nichol, Francis D.
1947:on December 6, 2006
1280:LeRoy Edwin Froom,
1072:seventh-day Sabbath
652:Bridegroom's Herald
458:A national movement
3958:Apocalyptic groups
3917:Oriental Orthodoxy
3560:King James Version
3372:Ninety-five Theses
3168:Apostolic Brethren
2942:Church of the East
2937:Oriental Orthodoxy
2783:Crusading movement
2303:Early Christianity
2231:Signs of the Times
2185:and Company, 1872)
1911:Thief in the Night
1803:Adventist Currents
1730:George R. Knight,
1660:George R. Knight,
1639:. October 23, 1844
1618:George R. Knight,
1563:George R. Knight,
1528:Signs of the Times
1498:George R. Knight,
1461:Signs of the Times
1144:Category:Adventism
1120:Day-year principle
981:heavenly sanctuary
949:salutation kissing
865:shut-door theology
636:Hope of the Church
580:Signs of the Times
526:Signs of the Times
513:Signs of the Times
498:From 1840 onward,
496:
476:
405:2,300-day prophecy
209:Intermediate state
3935:
3934:
3912:Eastern Orthodoxy
3780:Finnish Awakening
3735:Holiness movement
3676:Congregationalism
3635:
3634:
3495:Metrical psalters
2932:Eastern Orthodoxy
2876:Neo-Scholasticism
2583:Canon development
2484:Jewish Christians
2238:
2205:10:892–898, 1976.
2179:Eggleston, Edward
2028:, also available
1975:Barkun, Michael.
1847:on July 21, 2011.
1745:The Advent Mirror
1607:True Midnight Cry
1603:The Advent Herald
1412:1:2 1967, p. 195.
1382:Ruth Alden Doan,
1369:Everett N. Dick,
1356:Berrien Springs:
1306:Sylvester Bliss,
1297:1:2 1967, p. 193.
1159:Christian revival
1114:Followers of the
961:Freewill Baptists
896:Albany Conference
880:The Advent Mirror
693:Van Diemen’s Land
644:Behold, He Cometh
624:Faithful Watchman
620:Eastern Townships
557:The Advent Shield
447:Vermont Telegraph
350:
349:
291:True Jesus Church
155:Rachel O. Preston
127:Nelson H. Barbour
3985:
3973:Premillennialism
3354:
3353:
2741:Non-Chalcedonian
2722:Constantinople I
2514:General epistles
2509:Pauline epistles
2489:Paul the Apostle
2467:Great Commission
2285:
2278:
2271:
2262:
2261:
2244:The Midnight Cry
2234:
2226:official website
2168:
2155:
2142:Bliss, Sylvester
1957:
1956:
1954:
1952:
1943:. Archived from
1933:
1927:
1926:
1914:
1901:
1895:
1892:
1886:
1883:
1877:
1874:
1868:
1861:
1855:
1848:
1843:. Archived from
1832:
1826:
1819:George R. Knight
1816:
1810:
1798:
1789:
1783:
1777:
1770:
1764:
1754:
1748:
1741:
1735:
1728:
1722:
1715:George R. Knight
1712:
1706:
1696:
1690:
1687:
1681:
1674:Whitney R. Cross
1671:
1665:
1658:
1649:
1648:
1646:
1644:
1629:
1623:
1616:
1610:
1601:Samuel S. Snow,
1599:
1593:
1592:, April 3, 1844.
1586:The Midnight Cry
1574:
1568:
1561:
1555:
1549:
1543:
1537:
1531:
1524:
1518:
1509:
1503:
1496:
1490:
1483:
1477:
1470:
1464:
1454:
1448:
1445:
1439:
1432:
1426:
1419:
1413:
1406:
1400:
1393:
1387:
1380:
1374:
1367:
1361:
1347:
1341:
1340:
1321:Underwood, Grant
1317:
1311:
1304:
1298:
1291:
1285:
1278:
1272:
1255:
1249:
1243:
1237:
1231:
1225:
1219:
1213:
1207:
1201:
1195:
1001:O. R. L. Crosier
824:Whitewater, Ohio
735:George R. Knight
716:Sandwich Islands
712:The Midnight Cry
689:The Midnight Cry
342:
335:
328:
314:
313:
259:Branch Davidians
213:Premillennialism
55:
45:
35:
28:
27:
3993:
3992:
3988:
3987:
3986:
3984:
3983:
3982:
3938:
3937:
3936:
3931:
3881:
3868:Christian right
3770:Oxford Movement
3745:Restorationists
3716:
3631:
3564:
3499:
3450:Presbyterianism
3421:
3401:Book of Concord
3352:
3276:
3274:
3266:
3033:
2923:
2916:
2752:
2651:
2643:
2602:Clement of Rome
2532:
2525:
2429:
2423:
2312:
2294:
2289:
2192:
2175:
2165:Joshua V. Himes
2152:Joshua V. Himes
2137:
2135:Primary sources
2111:
2077:Rowe, David L.
2066:Rowe, David L.
1972:
1966:
1964:Further reading
1961:
1960:
1950:
1948:
1935:
1934:
1930:
1923:
1902:
1898:
1893:
1889:
1884:
1880:
1875:
1871:
1862:
1858:
1835:
1833:
1829:
1817:
1813:
1799:
1792:
1784:
1780:
1771:
1767:
1757:Joshua V. Himes
1755:
1751:
1742:
1738:
1729:
1725:
1713:
1709:
1699:Sylvester Bliss
1697:
1693:
1688:
1684:
1672:
1668:
1659:
1652:
1642:
1640:
1631:
1630:
1626:
1617:
1613:
1600:
1596:
1575:
1571:
1562:
1558:
1550:
1546:
1538:
1534:
1525:
1521:
1510:
1506:
1497:
1493:
1484:
1480:
1471:
1467:
1455:
1451:
1446:
1442:
1433:
1429:
1420:
1416:
1407:
1403:
1394:
1390:
1381:
1377:
1368:
1364:
1350:Everett N. Dick
1348:
1344:
1337:
1318:
1314:
1305:
1301:
1292:
1288:
1279:
1275:
1256:
1252:
1244:
1240:
1232:
1228:
1220:
1216:
1208:
1204:
1196:
1187:
1182:
1140:
1100:
1094:
1030:
994:Ancient of Days
927:Sylvester Bliss
846:
840:
788:
782:
674:Voice of Elijah
632:Voice of Elijah
612:Southern States
565:Sylvester Bliss
460:
439:Sylvester Bliss
416:year-day method
382:
346:
308:
294:
293:
289:
285:
281:
277:
273:
269:
265:
261:
257:
253:
249:
245:
241:
237:
233:
229:
224:
216:
215:
211:
207:
203:
199:
197:Annihilationism
194:
186:
185:
181:
177:
173:
169:
165:
161:
157:
153:
149:
147:Joshua V. Himes
145:
141:
137:
135:Sylvester Bliss
133:
129:
125:
120:
112:
111:
107:
102:
94:
93:
89:
85:
81:
77:
73:
68:
60:
43:
33:
24:
17:
12:
11:
5:
3991:
3981:
3980:
3975:
3970:
3965:
3960:
3955:
3950:
3933:
3932:
3930:
3929:
3924:
3919:
3914:
3909:
3904:
3903:
3902:
3897:
3886:
3883:
3882:
3880:
3879:
3874:
3865:
3855:
3850:
3845:
3840:
3835:
3833:Pentecostalism
3830:
3828:Jesus movement
3825:
3817:
3812:
3807:
3802:
3797:
3792:
3787:
3782:
3777:
3772:
3767:
3762:
3757:
3752:
3747:
3742:
3737:
3732:
3726:
3724:
3718:
3717:
3715:
3714:
3705:
3704:
3703:
3693:
3688:
3683:
3678:
3673:
3668:
3667:
3666:
3656:
3651:
3645:
3643:
3637:
3636:
3633:
3632:
3630:
3629:
3622:
3619:Martyrs Mirror
3615:
3610:
3605:
3603:Martyrs' Synod
3600:
3595:
3593:Swiss Brethren
3590:
3585:
3580:
3574:
3572:
3566:
3565:
3563:
3562:
3557:
3550:
3545:
3540:
3535:
3530:
3525:
3520:
3515:
3509:
3507:
3501:
3500:
3498:
3497:
3492:
3487:
3482:
3477:
3472:
3467:
3462:
3457:
3452:
3447:
3442:
3437:
3431:
3429:
3423:
3422:
3420:
3419:
3414:
3409:
3404:
3397:
3392:
3391:
3390:
3385:
3380:
3375:
3362:
3360:
3351:
3350:
3345:
3340:
3338:Law and Gospel
3335:
3330:
3325:
3320:
3315:
3314:
3313:
3303:
3298:
3293:
3288:
3282:
3280:
3268:
3267:
3265:
3264:
3263:
3262:
3252:
3247:
3242:
3237:
3232:
3227:
3226:
3225:
3215:
3210:
3205:
3200:
3195:
3190:
3185:
3180:
3175:
3170:
3165:
3160:
3155:
3150:
3145:
3140:
3135:
3130:
3129:
3128:
3123:
3118:
3113:
3108:
3103:
3093:
3092:
3091:
3090:
3089:
3079:
3074:
3069:
3059:
3054:
3049:
3043:
3041:
3035:
3034:
3032:
3031:
3026:
3021:
3019:Ottoman Empire
3016:
3011:
3006:
3001:
2996:
2991:
2986:
2981:
2976:
2971:
2970:
2969:
2964:
2954:
2949:
2944:
2939:
2934:
2928:
2926:
2918:
2917:
2915:
2914:
2909:
2908:
2907:
2893:
2888:
2883:
2878:
2873:
2868:
2863:
2858:
2849:
2844:
2839:
2834:
2833:
2832:
2831:
2830:
2820:
2815:
2810:
2800:
2795:
2790:
2785:
2780:
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2748:Biblical canon
2745:
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2704:
2703:
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2697:
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2649:Late antiquity
2645:
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2190:External links
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2089:Church History
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2018:
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2005:Church History
2001:
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1984:
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1958:
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1552:Habakkuk 3:2–3
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1360:, 1994, p. 76.
1342:
1336:978-0252068263
1335:
1312:
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1271:13, 1991: 110.
1250:
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1084:
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938:Sunday Schools
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878:and Turner in
842:Main article:
839:
836:
800:kingdom of God
784:Main article:
781:
778:
759:Samuel S. Snow
743:Karaite Jewish
669:in Liverpool.
626:—published in
492:Accession Year
459:
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123:William Miller
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3795:Azusa Revival
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3775:Laestadianism
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3727:
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3712:Old Lutherans
3709:
3706:
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3699:
3698:
3697:
3694:
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2622:Justin Martyr
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2600:
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2442:Life of Jesus
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2430:Apostolic Age
2426:
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2221:
2218:
2215:
2211:
2207:
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2203:
2198:
2194:
2193:
2184:
2180:
2177:
2176:
2166:
2162:
2157:
2153:
2149:
2148:
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2139:
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2130:
2126:
2122:
2121:
2117:
2113:
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2100:
2096:
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2086:
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2047:
2043:
2041:
2037:
2033:
2031:
2027:
2023:
2019:
2016:
2012:
2010:
2006:
2002:
2000:
1996:
1992:
1989:
1985:
1982:
1978:
1974:
1973:
1971:
1946:
1942:
1938:
1932:
1924:
1918:
1915:. G. Ronald.
1913:
1912:
1906:
1900:
1891:
1882:
1873:
1866:
1860:
1853:
1852:
1846:
1842:
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1787:
1782:
1775:
1769:
1762:
1761:Morning Watch
1758:
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1727:
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1582:Advent Herald
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1514:Advent Herald
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1316:
1309:
1303:
1296:
1290:
1283:
1277:
1270:
1269:
1264:
1260:
1259:Millennialism
1254:
1248:, p. 19.
1247:
1242:
1236:, p. 17.
1235:
1230:
1224:, p. 18.
1223:
1218:
1212:, p. 15.
1211:
1206:
1200:, p. 79.
1199:
1194:
1192:
1190:
1185:
1175:
1172:
1170:
1169:Millennialism
1167:
1165:
1162:
1160:
1157:
1155:
1152:
1150:
1147:
1145:
1142:
1141:
1135:
1133:
1129:
1124:
1121:
1117:
1112:
1109:
1105:
1099:
1085:
1082:
1078:
1077:Thomas Preble
1073:
1069:
1065:
1062:
1059:
1056:
1052:
1048:
1047:
1046:
1043:
1039:
1035:
1025:
1023:
1019:
1015:
1011:
1007:
1002:
997:
995:
991:
990:Second Coming
987:
982:
976:
974:
970:
964:
962:
958:
950:
947:, compulsory
946:
942:
939:
935:
932:
931:
930:
928:
924:
920:
914:
907:
904:
901:
900:
899:
897:
893:
892:Morning Watch
889:
883:
881:
877:
872:
870:
866:
861:
859:
855:
850:
845:
835:
833:
829:
825:
821:
820:Union Village
817:
813:
809:
804:
801:
796:
794:
793:Great Sabbath
787:
777:
775:
771:
766:
764:
760:
756:
751:
748:
744:
739:
736:
731:
729:
724:
719:
717:
713:
709:
705:
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698:
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690:
685:
683:
679:
675:
670:
668:
664:
659:
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637:
633:
629:
625:
621:
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613:
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581:
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531:
527:
521:
519:
515:
514:
509:
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493:
489:
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473:
469:
464:
455:
452:
448:
443:
440:
436:
431:
427:
425:
421:
417:
413:
412:Second Coming
408:
406:
402:
398:
394:
390:
387:
377:
375:
371:
367:
363:
362:Second Advent
359:
355:
343:
338:
336:
331:
329:
324:
323:
321:
320:
317:
312:
307:
306:
305:Protestantism
302:
298:
297:
292:
288:
284:
280:
276:
272:
268:
264:
260:
256:
252:
248:
244:
240:
236:
232:
228:
223:Denominations
220:
219:
214:
210:
206:
202:
198:
190:
189:
184:
180:
176:
172:
171:Jonas Wendell
168:
167:John T. Walsh
164:
163:George Storrs
160:
156:
152:
148:
144:
140:
136:
132:
128:
124:
116:
115:
110:
106:
98:
97:
92:
88:
84:
80:
76:
75:Protestantism
72:
64:
63:
59:
54:
50:
49:
46:
41:
40:
36:
30:
29:
26:
22:
3838:Charismatics
3821:
3800:Gospel music
3730:Camp meeting
3722:1789–present
3690:
3654:Missionaries
3624:
3617:
3608:Menno Simons
3552:
3548:Church music
3399:
3370:
3255:Conciliarism
3240:Papal Schism
3082:Scandinavian
2974:Great Schism
2952:Nestorianism
2924:Christianity
2856:priest holes
2737:Chalcedonian
2700:Christianity
2654:Great Church
2462:Resurrection
2242:
2229:
2213:
2200:
2160:
2146:
2124:
2115:
2098:
2088:
2078:
2067:
2057:
2045:
2035:
2021:
2014:
2004:
1994:
1987:
1976:
1949:. Retrieved
1945:the original
1931:
1910:
1899:
1890:
1881:
1872:
1864:
1859:
1849:
1845:the original
1838:
1830:
1822:
1814:
1806:
1802:
1781:
1773:
1768:
1760:
1752:
1744:
1739:
1731:
1726:
1718:
1710:
1702:
1694:
1685:
1677:
1669:
1661:
1643:September 4,
1641:. Retrieved
1636:
1627:
1619:
1614:
1606:
1602:
1597:
1589:
1585:
1581:
1578:Midnight Cry
1577:
1572:
1564:
1559:
1547:
1540:Matthew 25:5
1535:
1527:
1522:
1512:
1507:
1499:
1494:
1486:
1481:
1473:
1468:
1460:
1457:Josiah Litch
1452:
1443:
1435:
1430:
1422:
1417:
1409:
1404:
1396:
1391:
1383:
1378:
1370:
1365:
1353:
1345:
1325:
1315:
1307:
1302:
1294:
1289:
1281:
1276:
1266:
1253:
1241:
1229:
1217:
1205:
1125:
1116:Baháʼí Faith
1113:
1101:
1080:
1034:Presbyterian
1031:
1017:
1013:
998:
977:
965:
954:
945:foot-washing
923:Josiah Litch
919:Elon Galusha
915:
911:
891:
884:
879:
876:Apollos Hale
873:
862:
851:
847:
805:
797:
789:
770:Karaite Jews
767:
752:
740:
732:
720:
711:
701:
688:
686:
681:
673:
671:
666:
662:
660:
656:
651:
643:
635:
631:
623:
616:
596:Pennsylvania
579:
577:
573:
569:Apollos Hale
556:
552:
550:
530:Philadelphia
525:
522:
511:
499:
497:
491:
487:
483:
471:
467:
446:
444:
432:
428:
414:. Using the
409:
383:
366:Jesus Christ
353:
351:
301:Christianity
299:
159:T. M. Preble
151:Josiah Litch
143:Apollos Hale
139:Elon Galusha
131:Joseph Bates
90:
71:Christianity
25:
3927:Catholicism
3864:Protestants
3858:Evangelical
3533:39 Articles
3528:Elizabethan
3505:Anglicanism
3485:Westminster
3395:Melanchthon
3358:Lutheranism
3323:Nicodemites
3301:Arminianism
3272:Reformation
3213:Bonaventure
3188:Inquisition
3183:Waldensians
3133:Investiture
3111:Kievan Rus'
3067:Anglo-Saxon
3047:Pelagianism
3039:Middle Ages
2962:Iconodulism
2837:Thomas More
2758:Catholicism
2680:Monasticism
2663:Constantine
2588:Persecution
2546:Adoptionism
2531:Ante-Nicene
2474:Holy Spirit
2457:Crucifixion
2428:Origins and
2329:2nd and 3rd
2199:" from the
2183:Orange Judd
2030:online here
1951:January 17,
1246:Miller 1845
1234:Miller 1845
1222:Miller 1845
1210:Miller 1845
1042:Campbellite
973:Hiram Edson
774:grass-roots
588:New England
205:Historicism
183:John Thomas
179:James White
119:Biographies
79:Anabaptists
3948:Millerites
3942:Categories
3649:Revivalism
3570:Anabaptism
3518:Henry VIII
3343:Literature
2967:Iconoclasm
2947:Chrysostom
2900:Vatican II
2866:Jansenists
2852:Mass rocks
2788:Lateran IV
2707:Athanasius
2627:Tertullian
2571:Marcionism
2566:Gnosticism
2519:Revelation
2437:Background
2173:In Fiction
2163:. Boston:
2150:. Boston:
1922:085398008X
1198:Bliss 1853
1096:See also:
650:, and the
640:St. Thomas
628:Sherbrooke
592:New Jersey
484:2,300 days
397:prophecies
354:Millerites
67:Background
3953:Adventism
3815:Ecumenism
3765:Adventism
3755:Mormonism
3691:Millerism
3686:Methodism
3641:1640–1789
3543:Civil War
3490:Orthodoxy
3445:Huguenots
3427:Calvinism
3412:Eucharist
3407:Orthodoxy
3291:Eucharist
3223:Five Ways
3173:Dulcinian
3126:Pomerania
3052:Gregory I
2896:Vatican I
2886:Modernism
2871:Molinists
2861:Guadalupe
2732:Chalcedon
2727:Ephesus I
2717:Augustine
2593:Apostolic
2576:Montanism
2541:Diversity
2317:Centuries
2222:from the
1323:(1999) .
1128:Adventist
1123:correct.
1092:Influence
1055:Palestine
1038:Methodist
986:Most Holy
844:Adventism
642:in 1844;
538:Cleveland
534:Rochester
500:Millerism
488:2300 days
474:prophecy.
468:2,300-day
420:Jerusalem
91:Millerism
44:Adventism
21:Millerite
3907:Theology
3895:Missions
3890:Timeline
3862:Mainline
3810:Pacifism
3659:Baptists
3578:Theology
3538:Puritans
3513:Timeline
3455:Scotland
3383:Theology
3230:Wycliffe
3178:Crusades
3153:Bogomils
3106:Bulgaria
3062:Germanic
3014:Ethiopia
2912:Timeline
2690:Nicaea I
2685:Councils
2617:Irenaeus
2612:Ignatius
2607:Polycarp
2561:Donatism
2556:Docetism
2551:Arianism
2452:Ministry
2144:(1853).
1907:(1961).
1865:Day-Star
1839:Day-Dawn
1807:Spectrum
1138:See also
1028:Doctrine
1018:Day-Star
1014:Day-Dawn
763:typology
747:Rabbinic
697:Tasmania
678:Adelaide
648:Hamilton
604:Maryland
600:Delaware
542:Montreal
393:New York
193:Theology
34:a series
31:Part of
3900:Martyrs
3696:Pietism
3626:Ausbund
3598:Müntzer
3523:Cranmer
3470:Baptism
3435:Zwingli
3286:Erasmus
3235:Avignon
3218:Aquinas
3208:Francis
3203:Dominic
3163:Cathars
3158:Bosnian
3148:Bernard
3143:Abelard
3116:Moravia
3101:Bohemia
3087:Iceland
3009:Serbian
2989:Georgia
2984:Armenia
2922:Eastern
2823:Jesuits
2499:Gospels
2447:Baptism
2101:(1978)
2081:(1985)
1068:Sabbath
1024:arose.
1008:of the
856:terms "
816:Ann Lee
812:Shakers
808:Shakers
584:Vermont
472:70-week
451:Baptist
386:Baptist
380:Origins
101:History
87:Pietism
3588:Grebel
3440:Calvin
3366:Luther
3260:Synods
3138:Anselm
3121:Poland
3077:Gothic
3072:Franks
3057:Celtic
3024:Russia
3004:Syriac
2994:Greece
2881:Teresa
2828:Xavier
2766:Papacy
2712:Jerome
2632:Origen
2533:period
2308:Spread
2129:online
2103:online
2093:online
2083:online
2072:online
2062:online
2050:online
2040:online
2026:online
2009:online
1999:online
1981:online
1919:
1333:
925:, and
854:Knight
830:, and
755:Exeter
728:heaven
704:Norway
567:, and
540:, and
508:Boston
401:Daniel
3822:solae
3820:Five
3613:Smyth
3465:TULIP
3388:Bible
3096:Slavs
2999:Egypt
2957:Icons
2808:Trent
2798:Leo X
2695:Creed
1905:Sears
1837:"The
1180:Notes
1126:Many
708:Chile
695:(now
3872:left
3870:and
3860:and
3710:and
3708:Neo-
3475:Dort
3460:Knox
3306:Wars
2898:and
2854:and
2847:Wars
2504:Acts
2419:21st
2414:20th
2409:19th
2404:18th
2399:17th
2394:16th
2389:15th
2384:14th
2379:13th
2374:12th
2369:11th
2364:10th
2236:DjVu
1953:2007
1917:ISBN
1645:2023
1331:ISBN
1102:The
1051:Jews
1040:and
858:sect
822:and
723:year
706:and
608:Ohio
602:and
352:The
3417:Art
3275:and
3250:Hus
2813:Art
2359:9th
2354:8th
2349:7th
2344:6th
2339:5th
2334:4th
2324:1st
2212:",
1265:,"
733:As
691:to
646:in
638:in
449:—a
422:by
399:of
389:lay
364:of
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2739:/
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1821:,
1793:^
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1925:.
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