Great Disappointment

This article is about religious history. For the AFI song of the same name, see The Great Disappointment (song).

The Great Disappointment was a major event in the history of the Millerite movement, a 19th-century American Christian sect that formed out of the Second Great Awakening. Based on his interpretations of the prophecies in the book of Daniel, William Miller, a Baptist preacher, proposed that Jesus Christ would return to the earth during the year 1844.

The specific date of October 22, 1844, was preached by Samuel S. Snow. Thousands of followers, some of whom had given away all of their possessions, waited expectantly. When Jesus did not appear, the date became known as the Great Disappointment.

William Miller

Between 1831 and 1844, on the basis of his study of the Bible, and particularly the prophecy of Daniel 8:14—"Unto two thousand and three hundred days; then shall the sanctuary be cleansed"—William Miller, a Baptist preacher, predicted and preached the imminent return of Jesus Christ to the earth. He first assumed that the "cleansing of the sanctuary" represented purification of the earth by fire at Christ's Second Coming. Then, using an interpretive principle known as the day-year principle, Miller, along with others, interpreted a prophetic "day" to read not as a 24-hour period, but rather as a calendar year. Miller became convinced that the 2,300-day period started in 457 B.C. with the decree to rebuild Jerusalem by Artaxerxes I of Persia. Simple calculation revealed that this period would end—and hence Christ would return—in 1843.

Despite the urging of his supporters, Miller never announced an exact date for the expected Second Advent. But he did narrow the time period to sometime in the Jewish year 5604, 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."[1] March 21, 1844, passed without incident, but the majority of Millerites maintained their faith.

Miller's interpretation of the 2300-day prophecy timeline and its relation to the 70-week prophecy
Beginning of the 70 Weeks: The decree of Artaxerxes I of Persia in the 7th year of his reign (457 BC) as recorded in Ezra marks beginning of 70 weeks. King 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).

After further discussion and study, he briefly adopted a new date—April 18, 1844—one based on the Karaite Jewish calendar (as opposed to the Rabbinic calendar).[2] Like the previous date, April 18 passed without Christ's return. In the Advent Herald of April 24, Joshua Himes wrote that all the "expected and published time" had passed and admitted that they had been "mistaken in the precise time of the termination of the prophetic period." Josiah Litch surmised that the Adventists were probably "only in error relative to the event which marked its close." Miller published a letter "To Second Advent Believers," writing, "I confess my error, and acknowledge my disappointment; yet I still believe that the day of the Lord is near, even at the door."[3]

In August 1844 at a camp meeting in Exeter, New Hampshire, Samuel S. Snow presented his own interpretation, which became known as the "seventh-month message" or the "true midnight cry". In a complex discussion based on scriptural typology, Snow presented his conclusion (still based on the 2300-day prophecy in Daniel 8:14) that Christ would return on "the tenth day of the seventh month of the present year, 1844."[4] Using the calendar of the Karaite Jews, he determined this date to be October 22, 1844. This "seventh-month message" "spread with a rapidity unparalleled in the Millerites experience" amongst the general population.

October 22, 1844

1843 prophetic chart illustrating multiple interpretations of prophecy yielding the year 1843

October 22 passed without incident, resulting in feelings of disappointment among many Millerites. Henry Emmons, a Millerite, later wrote,

I waited all Tuesday [October 22] and dear Jesus did not come;– I waited all the forenoon of Wednesday, and was well in body as I ever was, but after 12 o’clock I began to feel faint, and before dark I needed someone to help me up to my chamber, as my natural strength was leaving me very fast, and I lay prostrate for 2 days without any pain– sick with disappointment.[5]

Repercussions

The Millerites had to deal with their own shattered expectations, as well as considerable criticism and even violence from the public. Many followers had given up their possessions in expectation of Christ's return. On November 18, 1844, Miller wrote to Himes about his experiences:

"Some are tauntingly enquiring, 'Have you not gone up?' Even little children in the streets are shouting continually to passersby, 'Have you a ticket to go up?' The public prints, of the most fashionable and popular kind…are caricaturing in the most shameful manner of the 'white robes of the saints,' Revelation 6:11, the 'going up,' and the great day of 'burning.' Even the pulpits are desecrated by the repetition of scandalous and false reports concerning the 'ascension robes', and priests are using their powers and pens to fill the catalogue of scoffing in the most scandalous periodicals of the day."[6]

There were also the instances of violence: a Millerite church was burned in Ithaca, and two were vandalized in Dansville and Scottsville. In Loraine, Illinois, a mob attacked the Millerite congregation with clubs and knives, while a group in Toronto was tarred and feathered. Shots were fired at another Canadian group meeting in a private house.[7]

Both Millerite leaders and followers were left generally bewildered and disillusioned. Responses varied: some continued to look daily for Christ's return, while others predicted different dates—among them April, July, and October 1845. Some theorized that the world had entered the seventh millennium—the "Great Sabbath", and that therefore, the saved should not work. Others acted as children, basing their belief on Jesus' words in Mark 10:15: "Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it." Millerite O. J. D. Pickands used Revelation to teach that Christ was now sitting on a white cloud and must be prayed down. Probably the majority, however, simply gave up their beliefs and attempted to rebuild their lives. Some members rejoined their previous denominations. A substantial number joined the Shakers.[8]

By mid-1845, doctrinal lines among the various Millerite groups began to solidify, and the groups emphasized their differences, in a process George R. Knight terms "sect building". During this time, there were three main Millerite groups—in addition to those who had simply given up their beliefs.[9]

The first major division of the Millerite groups who retained a belief in Christ's Second Advent were those who focused on the "shut-door" belief. Popularized by Joseph Turner, this belief was based on a key Millerite passage: Matthew 25:1-13—the parable of the ten virgins.[10] The shut door mentioned in Matthew 25:11-12 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."[11]

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 Himes and make up the second post-1844 group. This faction soon gained the upper hand, even converting Miller to their point of view. Their influence was enhanced by the staging of the Albany Conference. The Advent Christian Church has its roots in this post-Great Disappointment group.

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 having returned invisibly, however, they concluded that the event that took place on October 22, 1844, was 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."[12] 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 Miller's assumption that the sanctuary represented the earth was in error. "The sanctuary to be cleansed in Daniel 8:14 was not the earth or the church, but the sanctuary in heaven."[13] Therefore, the October 22 date marked not the Second Coming of Christ, but rather a heavenly event. Out of this third group arose the Seventh-day Adventist Church, and this interpretation of the Great Disappointment forms the basis for the Seventh-day Adventist doctrine of the pre-Advent Divine Investigative Judgement. Their interpretations were published in early 1845 in the Day Dawn.

Other views

Psychological perspective

The Great Disappointment is viewed by some scholars as an example of the psychological phenomenon of cognitive dissonance[14] and True-believer syndrome. The theory was proposed by Leon Festinger to describe the formation of new beliefs and increased proselytizing in order to reduce the tension, or dissonance, that results from failed prophecies.[15] According to the theory, believers experienced tension following the failure of Jesus' reappearance in 1844, which led to a variety of new explanations. The various solutions form a part of the teachings of the different groups that outlived the disappointment.

Bahá'í

Members of the Bahá'í Faith believe that Miller's interpretation of signs and dates of the coming of Jesus were, for the most part, correct.[16] A requirement being the condition of Jews in Palestine being allowing gathering them, the Edict of Toleration, as it came to be known, played a role in prophetic interpretations when it became known. This too was picked up by Bahá'ís who believe that the fulfillment of biblical prophecies of the coming of Christ came through a forerunner of their own religion, the Báb. According to the Báb's words, April 4, 1844 was "the first day that the Spirit descended" into his heart.[17] His subsequent declaration to Mullá Husayn-i Bushru'i that he was the "Promised One"—an event now commemorated by Bahá'ís as a major holy day—took place on evening of May 22, 1844. It was in October of that year that the Báb embarked on a pilgrimage to Mecca, where he openly declared his claims to the Sharif of Mecca.[18][19] The first news coverage of these events in the West was in 1845 by The Times,[20] followed by others in 1850 in the United States.[21] The first Bahá'í to come to America was in 1892.[18] Several Bahá'í books and pamphlets make mention of the Millerites, the prophecies used by Miller and the Great Disappointment, most notably William Sears's Thief in the Night.[22][23][24]

See also

References

  1. ↑ William to Joshua V. Himes, February 4, 1844.
  2. ↑ Knight 1993, pp. 163–164.
  3. ↑ Bliss, Sylvester (1853). Memoirs of William Miller Memoirs of William Miller. Boston: Joshua V. Himes. p. 256.
  4. ↑ Samuel S. Snow, The Advent Herald, August 21, 1844, 20.
  5. ↑ Knight 1993, pp. 217–218.
  6. ↑ White, James (1875). Sketches of the Christian Life and Public Labors of William Miller: Gathered From His Memoir by the Late Sylvester Bliss, and From Other Sources. Battle Creek: Steam Press of the Seventh-day Adventist Publishing Association. p. 310.
  7. ↑ Knight 1993, pp. 222–223.
  8. ↑ Cross, Whitney R. (1950). The Burned-over District: A Social and Intellectual History of Enthusiastic Religion in Western New York. Ithaca, NY: Cornell University Press. p. 310.
  9. ↑ Knight 1993, p. 232.
  10. ↑ Dick, Everett N. (1994). William Miller and the Advent Crisis. Berrien Springs, Michigan: Andrews University Press. p. 25.
  11. ↑ Knight 1993, p. 236.
  12. ↑ Knight 1993, p. 305.
  13. ↑ Knight 1993, pp. 305–306.
  14. ↑ O'Leary, Stephen (2000). "When Prophecy Fails and When it Succeeds: Apocalyptic Prediction and Re-Entry into Ordinary Time". In Albert I. Baumgarten (ed.). Apocalyptic Time. Brill Publishers. p. 356. ISBN 90-04-11879-9. Examining Millerite accounts of the Great Disappointment, it is clear that Festinger's theory of cognitive dissonance is relevant to the experience of this apocalyptic movement.
  15. ↑ James T. Richardson. "Encyclopedia of Religion and Society: Cognitive Dissonance". Hartland Institute. Retrieved 2006-07-09.
  16. ↑ Momen, Moojan (1992). "Fundamentalism and Liberalism: towards an understanding of the dichotomy". Bahá'í Studies Review 2 (1).
  17. ↑ Momen, Moojan (2007). "Messianic Concealment and Theophanic Disclosure". Online Journal of Bahá’í Studies 1: 71–88. ISSN 1177-8547. Retrieved 2012-04-14.
  18. ↑ 18.0 18.1 Cameron, G.; Momen, W. (1996). A Basic Bahá'í Chronology. Oxford, UK: George Ronald. pp. 15–20, 125. ISBN 0-85398-404-2.
  19. ↑ Shoghi Effendi Rabbani. God Passes By. p. 9.
  20. ↑ Momen, Moojan (1999 (online)). "Early Western Accounts of the Babi and Baha'i Faiths". Encyclopedia articles. Bahá'í Library Online. Retrieved 2012-02-02. Check date values in: |date= (help)
  21. ↑ "Early mention of Bábís in western newspapers, summer 1850". Historical documents and Newspaper articles. Bahá'í Library Online. 2010-09-17. Retrieved 2012-04-14.
  22. ↑ Sears, William (1961). Thief in the Night. London: George Ronald. ISBN 0-85398-008-X.
  23. ↑ Bowers, Kenneth E. (2004). God Speaks Again: An Introduction to the Bahá'í Faith. Baha'i Publishing Trust. p. 12. ISBN 1-931847-12-6.
  24. ↑ Motlagh, Hushidar Hugh (1992). I Shall Come Again (The Great Disappointment ed.). Mt. Pleasant, MI: Global Perspective. pp. 205–213. ISBN 0-937661-01-5.

Bibliography

External links