Millerite Movement in the Second Great Awakening of American History

The Millerite Movement happened in the context of this nation’s Second Great Awakening: a religious revival that carried the country into reform movements. The Second Great Awakening had its start in Connecticut in the 1790s and grew to its height in the 1830s to 1840s. [1] During this time in the United States history, churches experienced a more complete freedom from governmental control which opened the doors of opportunity to a great spiritual awakening in the American people. [2] This awakening focused on areas of both religious and social issues of that era which were important to the religious movements and the nation as a whole.The Second Great Awakening was driven by these issues which included an increase in the evils associated with the recent rise of industry and a lack of the political ideals of freedom of choice. On the social front, the Second Great Awakening rose up to combat these matters and to promote temperance in lifestyle and more equality among people. T he religious aspect emphasized the importance of the soon second coming and that everyone had a chance at salvation. In order to evaluate the Millerite Movement, it is important to look at the general religious and social movements of the Second Great Awakening.Out of this period arose many new religions and the growth of other preexisting religions. Some of the prominent new religions included the Mormons, the Shakers, and the Millerite Movement which later evolved into Adventism. Presbyterians, Episcopalians, Baptists, and particularly the Methodists all saw immense growth in membership. Each of these groups had the following beliefs in common: the rejection of Calvinism and the soon second coming of Christ. Calvinists believed in predestination and this was the target of rejection by the Second Great Awakening.People were awakened to the notion that everyone had a chance to receive salvation and that it was not predetermined. [3] The Shakers and other more prominent protestant fa iths also believed strongly in the equality of social status, the level of education available, and gender, particularly in the area of voting. [4] Also common to these religious groups was the practice of temperance. At the heart of the Second Great Awakening was Charles Grandison Finney. He was a lawyer who became a Presbyterian minister and believed that since we ould choose to sin, we could also choose to abstain from sin. This idea that men and women could take charge of their spiritual future encouraged groups to band together to rid their society of evils that cursed this young American country. The American Temperance Society formed to avoid consumption of any alcoholic beverages. Before this time, it was suggested that people drink in moderation, however, many people, especially isolated farmers, drank heavily. Once the Awakening hit the nation, people rose up against alcohol abuse and formed the temperance movement. [5]The fundamental theology of the Second Great Awakening can be summed up in the following points: salvation came by choice and not predestination, Christ was coming soon, the push for equality and to live temperate lives free from sin. The Millerite movement began with a man named William Miller. He was a farmer and an atheist until a miracle directed his interests to the bible and prophecy. His calling and beginning was not unlike that of Joseph Smith of the Mormons or Mother Ann of the Shakers and many other reformers. He grew up in less than desirable conditions which shaped him for his future. [6] He felt called directly by God. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation. †[7] Since William Miller and the Millerites focused so heavily on the second coming, little is said about their other beliefs or how they grew in context of the Second Great Awakening. It is very clear that they held an Anti-Calvinist view as they were eager to share with everyone the news o f Christ’s soon coming and that they all must get ready. This would imply they believed that all could have a chance and salvation and were not predestined with not choice about their eternal outcome.The Millerite Movement is best known for its prediction of Christ’s coming to be 1843 and later revised to October 22, 1844. The very core of this movement was the anticipation for the soon coming of Christ. They were not the only group to look forward to this event but it became of paramount interest to the Millerites, as they had a set date for Christ’s second return. [8] As the Second Great Awakening grew more mindful of Christ’s second coming, so did the Millerite Movement. The story of William Miller is one which climaxes in his desire to share about Christ’s immediate return and the Great Disappointment.The result is the Adventist church we have today. The Seventh-day Adventist Church today still reflects the roots it had in the Second Great Awak ening. The founding principles that the Millerites discovered as they broke away from the mainstream Christianity of their time, are still a part of what we believe today. The Adventist faith holds that anyone who comes to Christ is a new creation and can find salvation. [9] There is no predestination and once saved does not assure that we are always saved. But no matter what, anyone can come to God for His gift of salvation. [10]Just like the second coming of Christ was an important part of the Second Great Awakening and a key foundation of the Millerite Movement, Adventists have in their name the hope of His soon return. The root of our name Adventist is advent which refers to the arrival of a notable person. It is still a belief of great import. We refer to the second coming as our blessed hope in reference to 2nd Thessalonians. As Adventists, we believe in a certain, literal, and soon second coming of Jesus. [11] The Adventist faith is unique in the degree to which it upholds th e importance of temperance.It is important to keep our bodies holy as they are the temple of the Holy Spirit. Adventists, like the Christians of the Second Great Awakening discourage drinking or using drugs at any point in ones life. We also take into consideration the Levitical laws on health and hygiene. Adventist encourage exercise and healthy eating. Many adventists are lacto-ovo vegetarians which means the avoidance of animal products with the exception of dairy. Ellen G. White, the church’s prophet, encourages a completely vegan diet for optimum health. [12] BIBLIOGRAPHY 1. Boyer, Paul S.. Chapter 10. † In The enduring vision: a history of the American people. 7th ed. Boston: Houghton Mifflin, 2004. 232-236. 2. Foner, Eric. â€Å"market revolution. † American History. http://www. americanhistory. abc-clio. com (accessed November 15, 2012). 3. Smith, Timothy Lawrence. Revivalism and social reform; American Protestantism on the eve of the Civil War. New York: Harper & Row, 19651957. 4. White, Ellen Gould Harmon. â€Å"An American Reformer. † In The Great Controversy. DeLand, Florida. : Laymen for Religious Liberty Inc. , 1990. 317. 5. White, Ellen Gould Harmon.Early writings of Mrs. White Experience and views, and Spiritual gifts, volume one.. 2d ed. Battle Creek, Mich. : Review and Herald, 1882. 6. Dick, Everett Newfon, and Gary Land. William Miller and the Advent crisis, 1831-1844. Berrien Springs, Mich. : Andrews University Press, 1994. 7. â€Å"2 Corinthians. † In The Holy Bible. Glasgow [Scotland: Collins Publishers, 1989. 8. Seventh-day Adventists believe: a Biblical exposition of 27 fundamental doctrines.. Washington, DC: Ministerial Association, General Conference of Seventh-day Adventists, 1988. 332-347 9. Stoia, Joseph P.. Seventh-Day Adventist Health Message. † SDADA Home Page. http://www. sdada. org/sdahealth. htm (accessed November 19, 2012). ———————â€⠀œ [1] Boyer, Paul S.. â€Å"Chapter 10. † In The enduring vision: a history of the American people. 7th ed. Boston: Houghton Mifflin, 2004. 232-235. [2] Foner, Eric. â€Å"market revolution. † American History. http://www. americanhistory. abc-clio. com (accessed November 15, 2012). [3] Boyer, Paul S.. â€Å"Chapter 10. † In The enduring vision: a history of the American people. 7th ed. Boston: Houghton Mifflin, 2004. 233-235. [4] Smith, Timothy Lawrence.Revivalism and social reform; American Protestantism on the eve of the Civil War. New York: Harper & Row, 19651957. [5] Boyer, Paul S.. â€Å"Chapter 10. † In The enduring vision: a history of the American people. 7th ed. Boston: Houghton Mifflin, 2004. 235-236. [6] White, Ellen Gould Harmon. â€Å"An American Reformer. † In The Great Controversy. DeLand, Florida. : Laymen for Religious Liberty Inc. , 1990. 317. [7] White, Ellen Gould Harmon. Early writings of Mrs. White Experience and views, and Spiritual gifts, volume one.. 2d ed. Battle Creek, Mich. : Review and Herald, 1882. 8] Dick, Everett Newfon, and Gary Land. William Miller and the Advent crisis, 1831-1844. Berrien Springs, Mich. : Andrews University Press, 1994. [9] â€Å"2 Corinthians. † In The Holy Bible. Glasgow [Scotland: Collins Publishers, 1989. [10] Seventh-day Adventists believe: a Biblical exposition of 27 fundamental doctrines.. Washington, DC: Ministerial Association, General Conference of Seventh-day Adventists, 1988. 332-347 [11] Ibid [12] Stoia, Joseph P.. â€Å"Seventh-Day Adventist Health Message. † SDADA Home Page. http://www. sdada. org/sdahealth. htm (accessed November 19, 2012).