Editing Millerism (section)

==Post-Great Disappointment Millerism==
{{Main|Adventism}}
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.<ref>[[Sylvester Bliss]], ''Memoirs of William Miller'', Boston, Massachusetts: Joshua V. Himes, 1853, pp. 299–300.</ref> Much of the responsibility for this 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. By mid-1845, doctrinal lines amongst the various Millerite groups began to solidify, emphasizing their differences—a process [[George R. Knight|Knight]] terms "[[sect]] building."<ref>[[George R. Knight]], ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, p. 232.</ref> During this time three main Millerite groups formed, in addition to those who had simply given up their beliefs. 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 [[shut-door theology]]. This belief was popularized by Joseph Turner and was based on that key Millerite passage: Matthew 25:1–13—the [[Parable of the Ten Virgins]]. 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."<ref>George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, pp. 236–237.</ref> The belief became a major issue upon the publication in January 1845, of an article by [[Apollos Hale]] and Turner in ''The Advent Mirror''. 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.<ref>Apollos Hale and Joseph Turner, "Has Not the Saviour Come as the Bridegroom," ''The Advent Mirror'', January 1845, pp. 1–4.</ref> This first group is commonly known as either the "shut-door" or "spiritualizer" group. The widespread acceptance of the "shut-door" belief lost ground as doubts were raised about the significance of the October 22, 1844, date—if nothing happened on that date, then there could be no shut door. The opposition to these "shut-door" beliefs was led by [[Joshua Vaughan Himes]] 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 ''Morning Watch'' published a call by Himes for a conference. The [[Adventism#Albany Conference (1845)|Albany Conference]] was to have three purposes:
# "to strengthen one another in the faith of the Advent at the door,"
# "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
# "to unite our efforts, for the conversion and salvation of sinners."<ref>[[Joshua Vaughan Himes|Joshua V. Himes]], ''Morning Watch'', March 20, 1845, p. 96.</ref>
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 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."<ref>Quoted in George R. Knight, ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, p. 268.</ref> 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. [[Elon Galusha]], [[Josiah Litch]], and [[Sylvester Bliss]]; accomplished three main tasks:
# The production of a ten-point statement of belief.
# The development of a plan for evangelism that involved further organization, including the establishment of [[Sunday School]]s and Bible classes; and the ordination of selected believers as ministers.
# The passing of a series of resolutions that rejected a number of beliefs and practices seen as extreme; including mixed [[Maundy (foot washing)|foot-washing]], compulsory [[Holy kiss|salutation kissing]], shaving one's head, and acting childlike.

The Albany Conference group of Millerites formed the Evangelical Adventists out of which rose the [[Advent Christian Church]]. 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 [[Free Will Baptist Church|Freewill Baptists]] to the movement. The new restrictive definitions charted a course that was unacceptable to many who had joined the movement."<ref>[[Merlin D. Burt]], "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.</ref> 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 this third group appears to have had its beginnings as early as October 23, 1844—the day after the [[Great Disappointment]]. On that day, during a prayer session with a group of Advent believers, [[Hiram Edson]] became convinced that "light would be given" and their "disappointment explained."<ref name="Hiram Edson p. 9">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?," ''Adventist Currents'', July 1983, 3; for a detailed discussion of the issues. See also Ross E. Winkle, "Disappearing Act: Hiram Edson’s Cornfield Experience," ''Spectrum'' 33, no. 1 (2005): 46–51 for a more recent perspective.</ref> 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 [[heavenly sanctuary]] 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 [[Holy of Holies|Most Holy]] before coming to this earth in His [[Second Coming]]. That he came to the marriage at that time; in other words, to the [[Ancient of Days]] to receive a kingdom, dominion, and glory; and we must wait for his return from the wedding."<ref name="Hiram Edson p. 9"/> Edson's experience led him into an extended study on the topic with [[O. R. L. Crosier]] and F. B. Hahn. They came to the conclusion that "the sanctuary to be cleansed in Daniel 8:14 was not the earth or the church, but the sanctuary in heaven."<ref>[[George R. Knight]], ''Millennial Fever and the End of the World'', Boise, Idaho: Pacific Press, 1993, pp. 305–306.</ref> Therefore, the October 22 date marked not the Second Coming of Christ, but rather a heavenly event. This is the basis for the later [[Seventh-day Adventist theology|Seventh-day Adventist doctrine]] of the [[Investigative Judgement]]. 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 ''Day-Dawn''.<ref>A copy of this lost publication was discovered by Merlin D. Burt in 1995 and republished in 2006: Merlin D. Burt, {{cite web |title=The ''Day-Dawn'' of Canandaigua, New York: Reprint of a Significant Millerite Adventist Journal |url=http://auss.info/auss_publication_file.php?pub_id=352&journal=1&type=pdf |url-status=dead |archive-url=https://web.archive.org/web/20110721184913/http://www.auss.info/auss_publication_file.php?pub_id=352&journal=1&type=pdf |archive-date=July 21, 2011}} ''[[Andrews University Seminary Studies]]'' 44, no. 2 (2006): 317–330.</ref> A more comprehensive article—also by O. R. L. Crosier and titled "The Law of Moses" was published in the ''Day-Star'' of February 7, 1846.<ref>O. R. L. Crosier, "The Law of Moses" ''Day-Star'' (February 7, 1846): 1–8.</ref> It is out of this third Millerite group that the [[Seventh-day Adventist Church]] arose.