Millerite Movement in the Second Great Awakening of American History

The millerite driveway happened in the context of this solid grounds s expectant rouse a spiritual revival that carried the country into reform movements. The Second long wakening had its start in Connecticut in the 1790s and grew to its height in the 1830s to 1840s. 1 During this time in the f on the whole in States story, churches experienced a more complete exemption from governmental control which opened the doors of opportunity to a great spiritual awakening in the American people. 2 This awakening cogitate on areas of both religious and affable issues of that era which were in-chief(postnominal) to the religious movements and the nation as a whole.The Second Great waking up was driven by these issues which included an increase in the evils associated with the recent rise of industry and a escape of the political ideals of freedom of choice. On the social front, the Second Great alter rose up to contend these matters and to promote temperance in lifestyle a nd more equality among people. The religious aspect emphasized the splendor of the presently blurb advent and that e realone had a expectation at salvation. In order to evaluate the Millerite Movement, it is in-chief(postnominal) to look at the general religious and social movements of the Second Great Awakening.Out of this period arose globey sweet religions and the growth of other preexisting religions. Some of the undischarged new religions included the Mormons, the Shakers, and the Millerite Movement which later evolved into Adventism. Presbyterians, Episcopalians, Baptists, and in particular 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 warrant coming of rescuer. Calvinists believed in predestination and this was the stern of rejection by the Second Great Awakening.People were awakened to the tactile sensation that everyone had a chance to receive salvation and that it was non predetermined. 3 The Shakers and other more prominent protestant assurances alike believed strongly in the equality of social status, the pick out of education available, and gender, particularly in the area of voting. 4 overly common to these religious groups was the practice of temperance. At the rattlingliness 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 likewise choose to abstain from sin. This idea that men and women could publication charge of their spiritual future raised groups to circuit together to rid their society of evils that cursed this two-year-old American country. The American Temperance Society make to avoid consumption of any alcoholic beverages. in front this time, it was suggested that people drink in moderation, however, umteen people, peculiarly isolated farmers, drank heavily. Once the Awakening hit the na tion, people rose up against alcohol abuse and organise the temperance movement. 5The fundamental theology of the Second Great Awakening can be summed up in the following points salvation came by choice and non predestination, the Nazarene was coming soon, the push for equality and to live temperate lives free from sin. The Millerite movement began with a man summonsd 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 little(a) than desirable conditions which shaped him for his future. 6 He felt called nowadays by divinity. 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 gre w in context of the Second Great Awakening. It is very assort that they held an Anti-Calvinist view as they were eager to share with everyone the intelligence agency of Christs soon coming and that they all must get ready. This would imply they believed that all could pee-pee a chance and salvation and were not foreordained with not choice about their eternal outcome.The Millerite Movement is best known for its prediction of Christs 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 onward to this event but it became of paramount interest to the Millerites, as they had a set date for Christs second return. 8 As the Second Great Awakening grew more mindful of Christs second coming, so did the Millerite Movement. The story of William Miller is one which climaxes in his desire to share about Christs immediate return and the Great Disappointment.The result i s the Adventist church we have today. The Seventh-day Adventist Church today lighten reflects the root it had in the Second Great Awakening. The founding principles that the Millerites go out as they broke away from the mainstream Christianity of their time, are mum 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 deliver does not assure that we are always saved. plainly no matter what, anyone can come to God for His gift of salvation. 10Just 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 the importance of temperance.It is important to keep our bodies holy as they are the synagogue 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 convey the avoidance of animal products with the exception of dairy. Ellen G. White, the churchs prophet, encourages a completely vegan diet for optimum health. 12 BIBLIOGRAPHY 1. Boyer, capital of Minnesota S.. Chapter 10. In The enduring imagination a history of the American people. 7th ed. capital of Massachusetts Houghton Mifflin, 2004. 232-236. 2. Foner, Eric. mart revolution. American History. http//www. americanhistory. abc-clio. com (acce ssed 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. An American Reformer. In The Great Controversy. DeLand, Florida. Laymen for Religious Liberty Inc. , 1990. 317. 5. White, Ellen Gould Harmon.Early literature 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. 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 foot Page. http//www. sdada. org/sdah ealth. htm (accessed November 19, 2012). 1 Boyer, capital of Minnesota S.. Chapter 10. In The enduring vision a history of the American people. 7th ed. Boston Houghton Mifflin, 2004. 232-235. 2 Foner, Eric. market revolution. American History. http//www. americanhistory. abc-clio. com (accessed November 15, 2012). 3 Boyer, Paul S.. 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.. 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. 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. Ba ttle 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 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.. Seventh-Day Adventist Health Message. SDADA position Page. http//www. sdada. org/sdahealth. htm (accessed November 19, 2012).