Editing Millerism (section)

==A national movement==
[[Image:2300days.jpg|thumb|upright=2.2|Miller's interpretation of the ''2,300-day'' prophecy time line and its relation to the ''70-week'' prophecy]]
[[Image:Ezrachonology.jpg|thumb|upright=2.2|The beginning of the ''2,300 days'': The decree of Artaxerses in the 7th year of his reign (457 BC) as recorded in Ezra marks the beginning of the ''2300 days''. King's reigns were counted from New Year to New Year following an ''Accession Year''. The Persian New Year began in Nisan (March–April). The Jewish civil New Year began in Tishri (September–October).]]

From 1840 onward, '''Millerism''' was transformed from an "obscure, regional movement into a national campaign."<ref>Richard L. Rogers, "[[Millennialism]] and American Culture: [[Adventism|The Adventist Movement]]," ''[[Comparative Social Research]]'' 13, 1991: 110.</ref> The key figure in this transformation was [[Joshua Vaughan Himes]]—the pastor of Chardon Street Chapel in [[Boston]], and a publisher. Though Himes did not fully accept Miller's ideas until 1842, he established the fortnightly paper ''[[Signs of the Times (magazine)|Signs of the Times]]'' to publicize them. The first edition was published on February 28, 1840, with Himes as editor. It continues to be published by the [[Seventh-day Adventist Church]] as a monthly evangelistic magazine under the same name. 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."<ref>LeRoy Edwin Froom, ''The Prophetic Faith of Our Fathers'' Volume IV, Washington, D.C.: Review and Herald Publishing Association, 1954, p. 621.</ref> In addition to the ''Signs of the Times'' based in Boston, Millerite papers were published in numerous cities including New York City, [[Philadelphia]], [[Rochester, New York|Rochester]], [[Cleveland]], and [[Montreal]], Quebec.<ref>Louis Billington, "The Millerite Adventists in Great Britain, 1840–1850," ''Journal of American Studies'' 1:2 1967, p. 193.</ref> There were at least 48 Millerite periodicals that circulated in the period leading up to the [[Great Disappointment]]. The majority of these, however, were quite short-lived—often a new paper was started whenever a Millerite evangelistic campaign entered a new area.<ref>Sylvester Bliss, ''Memoirs of William Miller'', Boston: Joshua V. Himes, 1853, pp. 141–144.</ref> As well as publications based on geography, the Millerites issued various papers targeting different groups. ''The Advent Message to the Daughters of Zion'' focused on female readers, and was first published in May 1844. ''The Advent Shield'' was a more academically orientated paper published in Boston and edited by [[Joshua Vaughan Himes]], [[Sylvester Bliss]], and [[Apollos Hale]]. 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."<ref name="Mormon Millenarian">{{cite book |last1=Underwood |first1=Grant |url=https://www.press.uillinois.edu/books/catalog/48cbq6kr9780252068263.html |title=The Millenarian World of Early Mormonism |date=1999 |publisher=University of Illinois Press. See "Chapter 7: Apocalyptic Adversaries: Mormonism Meets Millerism" |isbn=978-0252068263 |location=Urbana, Illinois |pages=112–126 |language=en-us |author-link1=Grant Underwood |orig-year=1993}}</ref> 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.<ref>[[Everett N. Dick]], ''William Miller and the Advent Crisis'' Berrien Springs: [[Andrews University Press]], 1994, p. 76.</ref> 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 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.<ref>Everett N. Dick, ''William Miller and the Advent Crisis'', Berrien Springs, Michigan: Andrews University Press, 1994, p. 76.</ref> Ruth Alden Doan examined the geographical distribution of correspondents to the Millerite periodical ''Signs of the Times'' 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. [[Vermont]] provided another 107, with [[New England]] (excluding Vermont) accounting for a further 279. Outside of these areas, representation was sparse: 23 in [[New Jersey]], [[Pennsylvania]], [[Delaware]] and [[Maryland]] combined; just 65 from the west—including 20 from [[Ohio]]; and only 10 from the [[Southern United States|Southern States]].<ref>Ruth Alden Doan, ''The Miller Heresy, Millennialism, and American Culture'', Philadelphia, Pennsylvania: Temple University Press, 1987.</ref> 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 [[Eastern Townships]] 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 ''Faithful Watchman''—published in [[Sherbrooke]] from January 1843; the influential ''Voice of Elijah'', published in Montreal from June 1843; the short-lived ''Hope of the Church'' in [[St. Thomas, Ontario|St. Thomas]] in 1844; ''Behold, He Cometh'' in [[Hamilton, Ontario|Hamilton]], and the ''Bridegroom's Herald'' in Toronto, both from mid-1844.<ref>Le Roy Edwin Froom, ''The Prophetic Faith of Our Fathers'' Volume IV, Washington, D.C.: Review and Herald, 1954, pp. 624–625, 628.</ref> 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 spent supplying literature to enquirers and evangelists in Great Britain, "there is evidence that [in [[Liverpool]], [[Bristol]], and other ports] local Millerite pioneers borrowed copies of Miller's works and Adventist magazines from visiting American sea captains and merchants."<ref>Louis Billington, "The Millerite Adventists in Great Britain, 1840–1850," ''Journal of American Studies'' 1:2 1967, p. 195.</ref> As well as using imported American literature, two Millerite papers were published locally in Great Britain: the ''Second Advent Harbinger'' in Bristol, and the ''British Midnight Cry'' in Liverpool.<ref>Le Roy Edwin Froom, ''The Prophetic Faith of Our Fathers'' Volume IV, Washington, D.C.: Review and Herald, 1954, p. 623.</ref> The Millerite message entered Australia through the Canadian paper ''Voice of Elijah''. Thomas Playford, living in [[Adelaide]], was converted thus. Playford spread the Millerite message in Australia, even publishing a book of his sermons: ''Discourses on the Second Advent of Jesus Christ''. Playford’s preaching apparently resulted in a number of converts.<ref>Le Roy Edwin Froom, ''The Prophetic Faith of Our Fathers'' Volume IV, Washington, D.C.: Review and Herald, 1954, p. 712.</ref> An English Millerite by the name of James William Bonham sent copies of ''The Midnight Cry'' to [[Van Diemen's Land|Van Diemen’s Land]] (now [[Tasmania]]), though no record remains of their effect.<ref>Hugh Dunton, "The Millerite Adventists and Other Millenarian Groups in Great Britain, 1830–1860", Ph.D., University of London, 1984, p. 114.</ref> In a similar manner, converts were made in [[Norway]] and [[Chile]]. A letter published in ''The Midnight Cry'' of October 12, 1843, from a Mrs. O. S. Burnham of Kaloa, the [[Hawaiian Islands|Sandwich Islands]], (now Hawaii) stated that she and her husband had accepted the Millerite message and were worshipping with a small company of believers.<ref>[[Josiah Litch]], "The Midnight Cry at the Sandwich Islands," ''Signs of the Times'', October 4, 1843, p. 109.</ref> 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 [[Gregorian calendar|year]] 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".<ref>Quoted in Everett N. Dick, ''William Miller and the Advent Crisis'' Berrien Springs, Michigan: [Andrews University] Press, 1994, pp. 96–97.</ref> March 21, 1844 passed without incident, and the majority of Millerites maintained 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 [[heaven]]. I have now nothing to look for but this glorious hope."<ref>William Miller, "Letter From Mr. Miller—His Position," ''The Advent Herald and Signs of the Times Reporter'', April 10, 1844, p. 77.</ref> According to [[George R. Knight]], 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."<ref>George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, p. 162.</ref> In fact, on February 28, Miller himself had written, "If Christ comes, 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."<ref>William Miller, "Mr. Miller at Washington," ''[[Advent Herald]]'', March 6, 1844, p. 39.</ref> Further discussion and study resulted in the brief adoption of a new date—April 18, 1844, one based on the [[Karaite Judaism|Karaite Jewish]] calendar (as opposed to the [[Rabbinic Judaism|Rabbinic]] calendar).<ref>This was not a new thought, and had been discussed by Millerite writers as early as June 21, 1843. "Chronology," ''Signs of the Times'', June 21, 1843, p. 123.</ref> 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.<ref>{{bibleverse||Matthew|25:5|NIV}}.</ref><ref>{{bibleverse||Habakkuk|3:2–3|NIV}}.</ref> This belief sustained the Millerites through the months of May to July 1844. As Knight notes however, this period represented a "flatness in Millerite evangelism," when even the Millerite preachers must have experienced diminished certainty.<ref>George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, p. 168.</ref> In August 1844 at a camp-meeting in [[Exeter, New Hampshire|Exeter]], New Hampshire, everything changed when [[Samuel S. Snow]] presented a message of earth-shattering proportions—what became known as the "seventh-month" message or the "true midnight cry."<ref>Snow had previously presented this idea, it was published on February 22, 1844 in the ''Midnight Cry'', and republished in the ''Advent Herald'' 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, ''The Midnight Cry'', February 22, 1844., Samuel S. Snow, "Prophetic Time," ''The Advent Herald and Signs of the Times Reporter'', April 3, 1844.</ref> In a complex discussion based on scriptural [[Typology (theology)|typology]], 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."<ref>Samuel S. Snow, ''The Advent Herald'', August 21, 1844, p. 20. See also Samuel S. Snow, ''True Midnight Cry'', August 22, 1844, p. 4.</ref> Again using the calendar of the [[Karaite Judaism|Karaite Jews]], 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 [[Grassroots|grass-roots]] development until late September. Most did not accept it until early October."<ref>George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, pp. 191, 199.</ref>