64:
322:
582:. 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.
490:
783:, 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
474:
893:. 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.
437:. 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.
748:
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,
668:
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
923:
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
882:. 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
585:
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
440:
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
989:
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
1811:
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?,"
534:
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
452:
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.
970:. 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
1799:, "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.
1121:
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.
1064:. 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
994:
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.
628:
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
586:
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.
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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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1023:. 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
776:, 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
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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,
916:"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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1847:
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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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1947:
559:. 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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1896:
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."
1458:
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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1951:
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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 "
1816:, July 1983, 3; for a detailed discussion of the issues. See also Ross E. Winkle, "Disappearing Act: Hiram Edson’s Cornfield Experience,"
729:, (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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1340:. 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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257:
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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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445:
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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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1991:
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505:. 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,"
830:
691:, was converted thus. Playford spread the Millerite message in Australia, even publishing a book of his sermons:
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As well as using imported American literature, two Millerite papers were published locally in Great Britain: the
1955:
878:. This belief was popularized by Joseph Turner and was based on that key Millerite passage: Matthew 25:1–13—the
497:: 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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414:, 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
3116:
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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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1027:. 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
601:(excluding Vermont) accounting for a further 279. Outside of these areas, representation was sparse: 23 in
528:
241:
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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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555:, 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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2014:
Butler, Jonathan. "From Millerism to Seventh-Day Adventism: 'Boundlessness to Consolidation'."
1980:
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383:, 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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1887:"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,
825:, 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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336:
43:
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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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845:. Some remained Shakers for the rest of their lives; others left after a short time.
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630:
301:
261:
137:
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1295:
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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448:, some 16 miles from his home, on "the first Sabbath in August 1833." However, as
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145:
2125:
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
1997:
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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982:. 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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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
30:
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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Edson's experience led him into an extended study on the topic with
1003:. That he came to the marriage at that time; in other words, to the
919:"to unite our efforts, for the conversion and salvation of sinners."
695:. Playford’s preaching apparently resulted in a number of converts.
501:. King's reigns were counted from New Year to New Year following an
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1384:, Berrien Springs, Michigan: Andrews University Press, 1994, p. 76.
913:"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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2006:
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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829:. The "Advents'" impact was greatest on the Shaker villages at
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714:
518:
406:. He spent years of intensive study of symbolic meaning of the
456:
In 1832, Miller submitted a series of sixteen articles to the
3270:
1449:
Volume IV, Washington, D.C.: Review and Herald, 1954, p. 712.
1436:
Volume IV, Washington, D.C.: Review and Herald, 1954, p. 623.
725:
of October 12, 1843, from a Mrs. O. S. Burnham of Kaloa, the
718:
399:
379:
would occur in roughly the year 1843–1844. Coming during the
376:
1716:, Boston, Massachusetts: Joshua V. Himes, 1853, pp. 299–300.
1397:, Philadelphia, Pennsylvania: Temple University Press, 1987.
2246:
2079:
God's strange work: William Miller and the end of the world
1691:(Ithaca, New York: Cornell University Press, 1950), p. 310.
868:
618:
473:
1644:"Milwaukie Commercial Herald Archives, Oct 23, 1844, p. 1"
741:. I have now nothing to look for but this glorious hope."
402:
preacher, and student of the Bible living in northeastern
1061:
1667:
1665:
1599:, February 22, 1844., Samuel S. Snow, "Prophetic Time,"
645:, published in Montreal from June 1843; the short-lived
531:
as a monthly evangelistic magazine under the same name.
371:, who in 1831 first shared publicly his belief that the
1496:
William Miller, "Letter From Mr. Miller—His Position,"
3888:
Political influence of Evangelicalism in Latin America
1820:
33, no. 1 (2005): 46–51 for a more recent perspective.
1395:
The Miller Heresy, Millennialism, and American Culture
848:
1948:"Seventh-day Adventists—The Heritage Continues Along"
1662:
1807:
1805:
1616:, August 21, 1844, p. 20. See also Samuel S. Snow,
1487:
Berrien Springs, Michigan: Press, 1994, pp. 96–97.
1090:published a tract on the topic. The tract, titled,
806:", and that, therefore, the saved should not work.
1919:
1633:, Boise, Idaho: Pacific Press, 1993, pp. 191, 199.
1324:
944:The production of a ten-point statement of belief.
617:combined; just 65 from the west—including 20 from
2055:Numbers, Ronald L., and Jonathan M. Butler, eds.
1836:, Boise, Idaho: Pacific Press, 1993, pp. 305–306.
1745:, Boise, Idaho: Pacific Press, 1993, pp. 236–237.
1601:The Advent Herald and Signs of the Times Reporter
1498:The Advent Herald and Signs of the Times Reporter
3950:
1802:
905:published a call by Himes for a conference. The
693:Discourses on the Second Advent of Jesus Christ
1470:, "The Midnight Cry at the Sandwich Islands,"
2287:
1675:, Hagerstown: Review and Herald, 1999, p. 26.
1321:, Boston: Joshua V. Himes, 1853, pp. 141–144.
710:), though no record remains of their effect.
344:
3979:History of Christianity in the United States
2231:Graphical timeline of major Millerite groups
1952:General Conference of Seventh-day Adventists
1787:, Boise, Idaho: Pacific Press, 1993, p. 268.
1732:, Boise, Idaho: Pacific Press, 1993, p. 232.
1578:, Boise, Idaho: Pacific Press, 1993, p. 168.
1522:William Miller, "Mr. Miller at Washington,"
1513:, Boise, Idaho: Pacific Press, 1993, p. 162.
1204:
1202:
1200:
27:Christian movement founded by William Miller
2301:
2049:(1944); a scholarly study by an Adventist.
1185:Unfulfilled Christian religious predictions
1141:sects emerged from the movement, including
962:, shaving one's head, and acting childlike.
713:In a similar manner, converts were made in
564:The Advent Message to the Daughters of Zion
481:prophecy time line and its relation to the
2294:
2280:
2258:PDF scans of Millerite journal (1842–1843)
351:
337:
2134:McArthur, Benjamin. "Millennial fevers."
1834:Millennial Fever and the End of the World
1785:Millennial Fever and the End of the World
1743:Millennial Fever and the End of the World
1730:Millennial Fever and the End of the World
1673:A Brief History of Seventh-day Adventists
1631:Millennial Fever and the End of the World
1576:Millennial Fever and the End of the World
1511:Millennial Fever and the End of the World
1330:
1197:
768:, New Hampshire, everything changed when
1905:Zion's Watch Tower, June 1, 1916, p. 170
1337:The Millenarian World of Early Mormonism
1094:, was widely read by Miller's followers.
517:—the pastor of Chardon Street Chapel in
488:
472:
3712:Fostering of early experimental science
790:
367:were the followers of the teachings of
14:
3951:
3816:Fundamentalist – Modernist controversy
2250:scans of Millerite journal (1840–1841)
2169:
1256:
1244:
1232:
1220:
468:
2275:
2151:
1981:Ellen G. White § Further reading
1914:
1874:O. R. L. Crosier, "The Law of Moses"
1208:
286:Creation Seventh Day Adventist Church
258:Seventh Day Adventist Reform Movement
2033:Journal of the Fantastic in the Arts
2026:Ellen Harmon White: American Prophet
1485:William Miller and the Advent Crisis
1382:William Miller and the Advent Crisis
1365:William Miller and the Advent Crisis
1060:Biblical prophecies relating to the
764:In August 1844 at a camp-meeting in
446:Dresden, Washington County, New York
290:True and Free Seventh-day Adventists
2219:Coffman, Elesha (August 8, 2008). "
2081:(Wm. B. Eerdmans Publishing, 2008)
2004:Bull, Malcolm, and Keith Lockhart.
1862:Andrews University Seminary Studies
999:before coming to this earth in His
849:Post-Great Disappointment Millerism
641:from January 1843; the influential
294:United Sabbath-Day Adventist Church
24:
2213:Seventh-day Adventist Encyclopedia
2145:
2059:(Univ. of Tennessee Press, 1993).
1990:(Syracuse University Press, 1986)
1974:
1447:The Prophetic Faith of Our Fathers
1434:The Prophetic Faith of Our Fathers
1408:The Prophetic Faith of Our Fathers
1293:The Prophetic Faith of Our Fathers
395:Miller was a prosperous farmer, a
25:
4000:
3974:Christian new religious movements
2208:History of the Millerite Movement
2200:
2119:
940:; accomplished three main tasks:
274:Primitive Advent Christian Church
2172:Wm. Miller's Apology and Defence
1175:Christianity in the 19th century
779:Again using the calendar of the
665:in Toronto, both from mid-1844.
320:
298:International Missionary Society
250:Church of God General Conference
62:
2028:(Oxford University Press, 2014)
1940:
1908:
1899:
1890:
1881:
1868:
1839:
1823:
1790:
1777:
1761:
1748:
1735:
1719:
1703:
1694:
1678:
1636:
1623:
1606:
1581:
1568:
1556:
1544:
1531:
1516:
1503:
1490:
1477:
1461:
1452:
1439:
1426:
1413:
1400:
1387:
1374:
1354:
477:Miller's interpretation of the
3989:Seventh-day Adventist theology
3675:Separation of church and state
3344:Formal and material principles
3329:Separation of church and state
2221:The King is Coming, Eventually
1311:
1298:
1285:
1262:
1250:
1238:
1226:
1214:
1017:Seventh-day Adventist doctrine
13:
1:
3339:Hymnody of continental Europe
2490:Apostles in the New Testament
2183:
1068:prior to the Christ's return.
687:. Thomas Playford, living in
1783:Quoted in George R. Knight,
1102:
1033:Seventh-day Adventist Church
909:was to have three purposes:
756:calendar (as opposed to the
529:Seventh-day Adventist Church
242:Seventh-day Adventist Church
7:
2787:Eastern Orthodox opposition
2192:. "The End of the World." (
2136:Reviews in American History
1999:Journal of American Studies
1483:Quoted in Everett N. Dick,
1421:Journal of American Studies
1306:Journal of American Studies
1279:Comparative Social Research
1148:
1038:
597:provided another 107, with
282:Adventist Church of Promise
266:United Seventh-Day Brethren
246:Church of God (Seventh-Day)
10:
4005:
2804:Art patronage of Julius II
1978:
1865:44, no. 2 (2006): 317–330.
1474:, October 4, 1843, p. 109.
1106:
880:Parable of the Ten Virgins
852:
794:
390:
278:Sabbath Rest Advent Church
254:Church of the Blessed Hope
29:
3896:
3731:
3650:
3579:
3514:
3436:
3367:
3307:Calvinist–Arminian debate
3281:
3048:
2931:
2767:
2658:
2540:
2438:
2327:
2309:
2158:Memoirs of William Miller
2071:8#3 (1984), pp. 243–265.
2035:13.1 (49 (2002): 33–46).
1714:Memoirs of William Miller
1591:, and republished in the
1319:Memoirs of William Miller
843:Canterbury, New Hampshire
3796:Christian existentialism
2170:Miller, William (1845).
1878:(February 7, 1846): 1–8.
1774:, March 20, 1845, p. 96.
1758:, January 1845, pp. 1–4.
1620:, August 22, 1844, p. 4.
1541:, June 21, 1843, p. 123.
1500:, April 10, 1844, p. 77.
1369:Andrews University Press
1190:
721:. A letter published in
2303:History of Christianity
2235:Worldwide Church of God
1528:, March 6, 1844, p. 39.
1072:Conditional immortality
1021:Investigative Judgement
968:Advent Christian Church
674:Second Advent Harbinger
621:; and only 10 from the
327:Christianity portal
238:Advent Christian Church
212:Conditional immortality
3864:Fourth Great Awakening
3751:Second Great Awakening
2990:Fall of Constantinople
2782:Development of primacy
2268:librarian Gary Shearer
2262:The Millerite Movement
2138:24.3 (1996): 369–382.
2102:47.4 (1978): 408–420.
2069:Social Science History
1274:The Adventist Movement
1272:and American Culture:
1143:Seventh Day Adventists
1115:Bible Student movement
839:Harvard, Massachusetts
821:. Hundreds joined the
506:
486:
435:Artaxerxes I of Persia
381:Second Great Awakening
116:Second Great Awakening
3859:Reformed epistemology
3801:Third Great Awakening
3771:Seventh-day Adventist
3692:First Great Awakening
3565:Book of Common Prayer
3359:Protestant work ethic
2902:Independent Catholics
2853:Monastery dissolution
2266:Pacific Union College
2225:ChristianityToday.com
2129:87.1 (2018): 149–166.
2024:Dopp, Terrie, et al.
2008:(Indiana U.P. 2007);
1979:Further information:
1165:Christian eschatology
493:The beginning of the
492:
476:
3682:Edicts of toleration
3491:Three Forms of Unity
3256:Bohemian Reformation
2829:Catholic Reformation
2686:Roman state religion
2505:Council of Jerusalem
2264:, a bibliography by
2018:55.1 (1986): 50–64.
2001:1.2 (1967): 191–212.
1648:NewspaperArchive.com
1445:Le Roy Edwin Froom,
1432:Le Roy Edwin Froom,
1406:Le Roy Edwin Froom,
1268:Richard L. Rogers, "
1160:Burned-over District
1119:Charles Taze Russell
1109:Great Disappointment
1077:The doctrine of the
980:Great Disappointment
899:Joshua Vaughan Himes
797:Great Disappointment
791:Great Disappointment
678:British Midnight Cry
676:in Bristol, and the
572:Joshua Vaughan Himes
557:Great Disappointment
515:Joshua Vaughan Himes
385:Great Disappointment
120:Great Disappointment
3854:Liberation theology
3761:Jehovah's Witnesses
3594:Radical Reformation
3322:Resistance theories
3209:Christian mysticism
3204:Early Scholasticism
2916:Ecclesial community
2814:Counter-Reformation
2679:Constantinian shift
2108:Sandeen, Ernest R.
2045:Nichol, Francis D.
1958:on December 6, 2006
1291:LeRoy Edwin Froom,
1083:seventh-day Sabbath
663:Bridegroom's Herald
469:A national movement
3969:Apocalyptic groups
3928:Oriental Orthodoxy
3571:King James Version
3383:Ninety-five Theses
3179:Apostolic Brethren
2953:Church of the East
2948:Oriental Orthodoxy
2794:Crusading movement
2314:Early Christianity
2242:Signs of the Times
2196:and Company, 1872)
1922:Thief in the Night
1814:Adventist Currents
1741:George R. Knight,
1671:George R. Knight,
1650:. October 23, 1844
1629:George R. Knight,
1574:George R. Knight,
1539:Signs of the Times
1509:George R. Knight,
1472:Signs of the Times
1155:Category:Adventism
1131:Day-year principle
992:heavenly sanctuary
960:salutation kissing
876:shut-door theology
647:Hope of the Church
591:Signs of the Times
537:Signs of the Times
524:Signs of the Times
509:From 1840 onward,
507:
487:
416:2,300-day prophecy
220:Intermediate state
3946:
3945:
3923:Eastern Orthodoxy
3791:Finnish Awakening
3746:Holiness movement
3687:Congregationalism
3646:
3645:
3506:Metrical psalters
2943:Eastern Orthodoxy
2887:Neo-Scholasticism
2594:Canon development
2495:Jewish Christians
2249:
2216:10:892–898, 1976.
2190:Eggleston, Edward
2039:, also available
1986:Barkun, Michael.
1858:on July 21, 2011.
1756:The Advent Mirror
1618:True Midnight Cry
1614:The Advent Herald
1423:1:2 1967, p. 195.
1393:Ruth Alden Doan,
1380:Everett N. Dick,
1367:Berrien Springs:
1317:Sylvester Bliss,
1308:1:2 1967, p. 193.
1170:Christian revival
1125:Followers of the
972:Freewill Baptists
907:Albany Conference
891:The Advent Mirror
704:Van Diemen’s Land
655:Behold, He Cometh
635:Faithful Watchman
631:Eastern Townships
568:The Advent Shield
458:Vermont Telegraph
361:
360:
302:True Jesus Church
166:Rachel O. Preston
138:Nelson H. Barbour
16:(Redirected from
3996:
3984:Premillennialism
3365:
3364:
2752:Non-Chalcedonian
2733:Constantinople I
2525:General epistles
2520:Pauline epistles
2500:Paul the Apostle
2478:Great Commission
2296:
2289:
2282:
2273:
2272:
2255:The Midnight Cry
2245:
2237:official website
2179:
2166:
2153:Bliss, Sylvester
1968:
1967:
1965:
1963:
1954:. Archived from
1944:
1938:
1937:
1925:
1912:
1906:
1903:
1897:
1894:
1888:
1885:
1879:
1872:
1866:
1859:
1854:. Archived from
1843:
1837:
1830:George R. Knight
1827:
1821:
1809:
1800:
1794:
1788:
1781:
1775:
1765:
1759:
1752:
1746:
1739:
1733:
1726:George R. Knight
1723:
1717:
1707:
1701:
1698:
1692:
1685:Whitney R. Cross
1682:
1676:
1669:
1660:
1659:
1657:
1655:
1640:
1634:
1627:
1621:
1612:Samuel S. Snow,
1610:
1604:
1603:, April 3, 1844.
1597:The Midnight Cry
1585:
1579:
1572:
1566:
1560:
1554:
1548:
1542:
1535:
1529:
1520:
1514:
1507:
1501:
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1417:
1411:
1404:
1398:
1391:
1385:
1378:
1372:
1358:
1352:
1351:
1332:Underwood, Grant
1328:
1322:
1315:
1309:
1302:
1296:
1289:
1283:
1266:
1260:
1254:
1248:
1242:
1236:
1230:
1224:
1218:
1212:
1206:
1012:O. R. L. Crosier
835:Whitewater, Ohio
746:George R. Knight
727:Sandwich Islands
723:The Midnight Cry
700:The Midnight Cry
353:
346:
339:
325:
324:
270:Branch Davidians
224:Premillennialism
66:
56:
46:
39:
38:
21:
4004:
4003:
3999:
3998:
3997:
3995:
3994:
3993:
3949:
3948:
3947:
3942:
3892:
3879:Christian right
3781:Oxford Movement
3756:Restorationists
3727:
3642:
3575:
3510:
3461:Presbyterianism
3432:
3412:Book of Concord
3363:
3287:
3285:
3277:
3044:
2934:
2927:
2763:
2662:
2654:
2613:Clement of Rome
2543:
2536:
2440:
2434:
2323:
2305:
2300:
2203:
2186:
2176:Joshua V. Himes
2163:Joshua V. Himes
2148:
2146:Primary sources
2122:
2088:Rowe, David L.
2077:Rowe, David L.
1983:
1977:
1975:Further reading
1972:
1971:
1961:
1959:
1946:
1945:
1941:
1934:
1913:
1909:
1904:
1900:
1895:
1891:
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1869:
1846:
1844:
1840:
1828:
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1810:
1803:
1795:
1791:
1782:
1778:
1768:Joshua V. Himes
1766:
1762:
1753:
1749:
1740:
1736:
1724:
1720:
1710:Sylvester Bliss
1708:
1704:
1699:
1695:
1683:
1679:
1670:
1663:
1653:
1651:
1642:
1641:
1637:
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1624:
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1607:
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1466:
1462:
1457:
1453:
1444:
1440:
1431:
1427:
1418:
1414:
1405:
1401:
1392:
1388:
1379:
1375:
1361:Everett N. Dick
1359:
1355:
1348:
1329:
1325:
1316:
1312:
1303:
1299:
1290:
1286:
1267:
1263:
1255:
1251:
1243:
1239:
1231:
1227:
1219:
1215:
1207:
1198:
1193:
1151:
1111:
1105:
1041:
1005:Ancient of Days
938:Sylvester Bliss
857:
851:
799:
793:
685:Voice of Elijah
643:Voice of Elijah
623:Southern States
576:Sylvester Bliss
471:
450:Sylvester Bliss
427:year-day method
393:
357:
319:
305:
304:
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268:
264:
260:
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222:
218:
214:
210:
208:Annihilationism
205:
197:
196:
192:
188:
184:
180:
176:
172:
168:
164:
160:
158:Joshua V. Himes
156:
152:
148:
146:Sylvester Bliss
144:
140:
136:
131:
123:
122:
118:
113:
105:
104:
100:
96:
92:
88:
84:
79:
71:
54:
44:
35:
28:
23:
22:
15:
12:
11:
5:
4002:
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3991:
3986:
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3976:
3971:
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3920:
3915:
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3908:
3897:
3894:
3893:
3891:
3890:
3885:
3876:
3866:
3861:
3856:
3851:
3846:
3844:Pentecostalism
3841:
3839:Jesus movement
3836:
3828:
3823:
3818:
3813:
3808:
3803:
3798:
3793:
3788:
3783:
3778:
3773:
3768:
3763:
3758:
3753:
3748:
3743:
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3729:
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3716:
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3714:
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3699:
3694:
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3667:
3662:
3656:
3654:
3648:
3647:
3644:
3643:
3641:
3640:
3633:
3630:Martyrs Mirror
3626:
3621:
3616:
3614:Martyrs' Synod
3611:
3606:
3604:Swiss Brethren
3601:
3596:
3591:
3585:
3583:
3577:
3576:
3574:
3573:
3568:
3561:
3556:
3551:
3546:
3541:
3536:
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3526:
3520:
3518:
3512:
3511:
3509:
3508:
3503:
3498:
3493:
3488:
3483:
3478:
3473:
3468:
3463:
3458:
3453:
3448:
3442:
3440:
3434:
3433:
3431:
3430:
3425:
3420:
3415:
3408:
3403:
3402:
3401:
3396:
3391:
3386:
3373:
3371:
3362:
3361:
3356:
3351:
3349:Law and Gospel
3346:
3341:
3336:
3331:
3326:
3325:
3324:
3314:
3309:
3304:
3299:
3293:
3291:
3279:
3278:
3276:
3275:
3274:
3273:
3263:
3258:
3253:
3248:
3243:
3238:
3237:
3236:
3226:
3221:
3216:
3211:
3206:
3201:
3196:
3191:
3186:
3181:
3176:
3171:
3166:
3161:
3156:
3151:
3146:
3141:
3140:
3139:
3134:
3129:
3124:
3119:
3114:
3104:
3103:
3102:
3101:
3100:
3090:
3085:
3080:
3070:
3065:
3060:
3054:
3052:
3046:
3045:
3043:
3042:
3037:
3032:
3030:Ottoman Empire
3027:
3022:
3017:
3012:
3007:
3002:
2997:
2992:
2987:
2982:
2981:
2980:
2975:
2965:
2960:
2955:
2950:
2945:
2939:
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2929:
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2926:
2925:
2920:
2919:
2918:
2904:
2899:
2894:
2889:
2884:
2879:
2874:
2869:
2860:
2855:
2850:
2845:
2844:
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2796:
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2759:Biblical canon
2756:
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2715:
2714:
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2660:Late antiquity
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2100:Church History
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853:Main article:
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811:kingdom of God
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2027:
2023:
2021:
2017:
2013:
2011:
2007:
2003:
2000:
1996:
1993:
1989:
1985:
1984:
1982:
1957:
1953:
1949:
1943:
1935:
1929:
1926:. G. Ronald.
1924:
1923:
1917:
1911:
1902:
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1772:Morning Watch
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1593:Advent Herald
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1271:
1270:Millennialism
1265:
1259:, p. 19.
1258:
1253:
1247:, p. 17.
1246:
1241:
1235:, p. 18.
1234:
1229:
1223:, p. 15.
1222:
1217:
1211:, p. 79.
1210:
1205:
1203:
1201:
1196:
1186:
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1181:
1180:Millennialism
1178:
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1163:
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1088:Thomas Preble
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1008:
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1002:
1001:Second Coming
998:
993:
987:
985:
981:
975:
973:
969:
961:
958:, compulsory
957:
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946:
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903:Morning Watch
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840:
836:
832:
831:Union Village
828:
824:
820:
815:
812:
807:
805:
804:Great Sabbath
798:
788:
786:
782:
777:
775:
771:
767:
762:
759:
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747:
742:
740:
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724:
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438:
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424:
423:Second Coming
419:
417:
413:
409:
405:
401:
398:
388:
386:
382:
378:
374:
373:Second Advent
370:
366:
354:
349:
347:
342:
340:
335:
334:
332:
331:
328:
323:
318:
317:
316:Protestantism
313:
309:
308:
303:
299:
295:
291:
287:
283:
279:
275:
271:
267:
263:
259:
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239:
234:Denominations
231:
230:
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217:
213:
209:
201:
200:
195:
191:
187:
183:
182:Jonas Wendell
179:
178:John T. Walsh
175:
174:George Storrs
171:
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159:
155:
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147:
143:
139:
135:
127:
126:
121:
117:
109:
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91:
87:
86:Protestantism
83:
75:
74:
70:
65:
61:
60:
57:
52:
51:
47:
41:
40:
37:
33:
19:
3849:Charismatics
3832:
3811:Gospel music
3741:Camp meeting
3733:1789–present
3701:
3665:Missionaries
3635:
3628:
3619:Menno Simons
3563:
3559:Church music
3410:
3381:
3266:Conciliarism
3251:Papal Schism
3093:Scandinavian
2985:Great Schism
2963:Nestorianism
2935:Christianity
2867:priest holes
2748:Chalcedonian
2711:Christianity
2665:Great Church
2473:Resurrection
2253:
2240:
2224:
2211:
2171:
2157:
2135:
2126:
2109:
2099:
2089:
2078:
2068:
2056:
2046:
2032:
2025:
2015:
2005:
1998:
1987:
1960:. Retrieved
1956:the original
1942:
1921:
1910:
1901:
1892:
1883:
1875:
1870:
1860:
1856:the original
1849:
1841:
1833:
1825:
1817:
1813:
1792:
1784:
1779:
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1763:
1755:
1750:
1742:
1737:
1729:
1721:
1713:
1705:
1696:
1688:
1680:
1672:
1654:September 4,
1652:. Retrieved
1647:
1638:
1630:
1625:
1617:
1613:
1608:
1600:
1596:
1592:
1589:Midnight Cry
1588:
1583:
1575:
1570:
1558:
1551:Matthew 25:5
1546:
1538:
1533:
1523:
1518:
1510:
1505:
1497:
1492:
1484:
1479:
1471:
1468:Josiah Litch
1463:
1454:
1446:
1441:
1433:
1428:
1420:
1415:
1407:
1402:
1394:
1389:
1381:
1376:
1364:
1356:
1336:
1326:
1318:
1313:
1305:
1300:
1292:
1287:
1277:
1264:
1252:
1240:
1228:
1216:
1136:
1127:Baháʼí Faith
1124:
1112:
1091:
1045:Presbyterian
1042:
1028:
1024:
1009:
988:
976:
965:
956:foot-washing
934:Josiah Litch
930:Elon Galusha
926:
922:
902:
895:
890:
887:Apollos Hale
884:
873:
862:
858:
816:
808:
800:
781:Karaite Jews
778:
763:
751:
743:
731:
722:
712:
699:
697:
692:
684:
682:
677:
673:
671:
667:
662:
654:
646:
642:
634:
627:
607:Pennsylvania
590:
588:
584:
580:Apollos Hale
567:
563:
561:
541:Philadelphia
536:
533:
522:
510:
508:
502:
498:
494:
482:
478:
457:
455:
443:
439:
425:. Using the
420:
394:
377:Jesus Christ
364:
362:
312:Christianity
310:
170:T. M. Preble
162:Josiah Litch
154:Apollos Hale
150:Elon Galusha
142:Joseph Bates
101:
82:Christianity
36:
3938:Catholicism
3875:Protestants
3869:Evangelical
3544:39 Articles
3539:Elizabethan
3516:Anglicanism
3496:Westminster
3406:Melanchthon
3369:Lutheranism
3334:Nicodemites
3312:Arminianism
3283:Reformation
3224:Bonaventure
3199:Inquisition
3194:Waldensians
3144:Investiture
3122:Kievan Rus'
3078:Anglo-Saxon
3058:Pelagianism
3050:Middle Ages
2973:Iconodulism
2848:Thomas More
2769:Catholicism
2691:Monasticism
2674:Constantine
2599:Persecution
2557:Adoptionism
2542:Ante-Nicene
2485:Holy Spirit
2468:Crucifixion
2439:Origins and
2340:2nd and 3rd
2210:" from the
2194:Orange Judd
2041:online here
1962:January 17,
1257:Miller 1845
1245:Miller 1845
1233:Miller 1845
1221:Miller 1845
1053:Campbellite
984:Hiram Edson
785:grass-roots
599:New England
216:Historicism
194:John Thomas
190:James White
130:Biographies
90:Anabaptists
3959:Millerites
3953:Categories
3660:Revivalism
3581:Anabaptism
3529:Henry VIII
3354:Literature
2978:Iconoclasm
2958:Chrysostom
2911:Vatican II
2877:Jansenists
2863:Mass rocks
2799:Lateran IV
2718:Athanasius
2638:Tertullian
2582:Marcionism
2577:Gnosticism
2530:Revelation
2448:Background
2184:In Fiction
2174:. Boston:
2161:. Boston:
1933:085398008X
1209:Bliss 1853
1107:See also:
661:, and the
651:St. Thomas
639:Sherbrooke
603:New Jersey
495:2,300 days
408:prophecies
365:Millerites
78:Background
18:Millerites
3964:Adventism
3826:Ecumenism
3776:Adventism
3766:Mormonism
3702:Millerism
3697:Methodism
3652:1640–1789
3554:Civil War
3501:Orthodoxy
3456:Huguenots
3438:Calvinism
3423:Eucharist
3418:Orthodoxy
3302:Eucharist
3234:Five Ways
3184:Dulcinian
3137:Pomerania
3063:Gregory I
2907:Vatican I
2897:Modernism
2882:Molinists
2872:Guadalupe
2743:Chalcedon
2738:Ephesus I
2728:Augustine
2604:Apostolic
2587:Montanism
2552:Diversity
2328:Centuries
2233:from the
1334:(1999) .
1139:Adventist
1134:correct.
1103:Influence
1066:Palestine
1049:Methodist
997:Most Holy
855:Adventism
653:in 1844;
549:Cleveland
545:Rochester
511:Millerism
499:2300 days
485:prophecy.
479:2,300-day
431:Jerusalem
102:Millerism
55:Adventism
32:Millerite
3918:Theology
3906:Missions
3901:Timeline
3873:Mainline
3821:Pacifism
3670:Baptists
3589:Theology
3549:Puritans
3524:Timeline
3466:Scotland
3394:Theology
3241:Wycliffe
3189:Crusades
3164:Bogomils
3117:Bulgaria
3073:Germanic
3025:Ethiopia
2923:Timeline
2701:Nicaea I
2696:Councils
2628:Irenaeus
2623:Ignatius
2618:Polycarp
2572:Donatism
2567:Docetism
2562:Arianism
2463:Ministry
2155:(1853).
1918:(1961).
1876:Day-Star
1850:Day-Dawn
1818:Spectrum
1149:See also
1039:Doctrine
1029:Day-Star
1025:Day-Dawn
774:typology
758:Rabbinic
708:Tasmania
689:Adelaide
659:Hamilton
615:Maryland
611:Delaware
553:Montreal
404:New York
204:Theology
45:a series
42:Part of
3911:Martyrs
3707:Pietism
3637:Ausbund
3609:Müntzer
3534:Cranmer
3481:Baptism
3446:Zwingli
3297:Erasmus
3246:Avignon
3229:Aquinas
3219:Francis
3214:Dominic
3174:Cathars
3169:Bosnian
3159:Bernard
3154:Abelard
3127:Moravia
3112:Bohemia
3098:Iceland
3020:Serbian
3000:Georgia
2995:Armenia
2933:Eastern
2834:Jesuits
2510:Gospels
2458:Baptism
2112:(1978)
2092:(1985)
1079:Sabbath
1035:arose.
1019:of the
867:terms "
827:Ann Lee
823:Shakers
819:Shakers
595:Vermont
483:70-week
462:Baptist
397:Baptist
391:Origins
112:History
98:Pietism
3599:Grebel
3451:Calvin
3377:Luther
3271:Synods
3149:Anselm
3132:Poland
3088:Gothic
3083:Franks
3068:Celtic
3035:Russia
3015:Syriac
3005:Greece
2892:Teresa
2839:Xavier
2777:Papacy
2723:Jerome
2643:Origen
2544:period
2319:Spread
2140:online
2114:online
2104:online
2094:online
2083:online
2073:online
2061:online
2051:online
2037:online
2020:online
2010:online
1992:online
1930:
1344:
936:, and
865:Knight
841:, and
766:Exeter
739:heaven
715:Norway
578:, and
551:, and
519:Boston
412:Daniel
3833:solae
3831:Five
3624:Smyth
3476:TULIP
3399:Bible
3107:Slavs
3010:Egypt
2968:Icons
2819:Trent
2809:Leo X
2706:Creed
1916:Sears
1848:"The
1191:Notes
1137:Many
719:Chile
706:(now
3883:left
3881:and
3871:and
3721:and
3719:Neo-
3486:Dort
3471:Knox
3317:Wars
2909:and
2865:and
2858:Wars
2515:Acts
2430:21st
2425:20th
2420:19th
2415:18th
2410:17th
2405:16th
2400:15th
2395:14th
2390:13th
2385:12th
2380:11th
2375:10th
2247:DjVu
1964:2007
1928:ISBN
1656:2023
1342:ISBN
1113:The
1062:Jews
1051:and
869:sect
833:and
734:year
717:and
619:Ohio
613:and
363:The
3428:Art
3286:and
3261:Hus
2824:Art
2370:9th
2365:8th
2360:7th
2355:6th
2350:5th
2345:4th
2335:1st
2223:",
1276:,"
744:As
702:to
657:in
649:in
460:—a
433:by
410:of
400:lay
375:of
3955::
2750:/
2606:/
1950:.
1832:,
1804:^
1770:,
1728:,
1712:,
1687:,
1664:^
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1199:^
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2085:.
1994:.
1966:.
1936:.
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20:)
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