Seventh Day Adventists

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The goal of this project is to link families/people in the Seventh-day Adventist church.

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Origins of the leading doctrines held today by Seventh-day Adventists

Manuel De Lacunza, S.J. (July 19, 1731 – c. June 18, 1801) was a Jesuit priest who used the pseudonym Juan Josafat Ben-Ezra in his main work on the interpretation of the prophecies of the Bible, which was entitled "The Coming of the Messiah in Majesty and Glory"...the three volumes of this major work was completed in 1790...In September 1824 Pope Leo XII placed it on the Index of Prohibited Books. In 1827 his two-volume translation was translated and published by the Rev Edward Irving.
Lacunza believed that he had made some "new discoveries, in a subject which certainly is not one of mere curiosity, but of the greatest interest." The first of these was that the world would not have an end, or return to chaos or nothingness from which it came forth."
Secondly, Lacunza concluded that the Biblical expressions "end of the age" and "end of the world" refer to two different times. He understood the "end of the age" or "day of the Lord" as merely the end of a phase of human history that would be closed by the coming of Christ and the beginning of His kingdom on Earth. At this time the living would be judged and the Jews converted, after which a new society would be established for a thousand-year reign of justice and peace.
Futurist interpretations of prophecy differed from that of Baptist preacher William Miller and other prominent Protestants of the period, whose focus was on a mode of Biblical prophecy which is known as Historicism. While Futurism teaches that most of the events which are described in the Book of Revelation (including the appearance of the Antichrist) will take place sometime in an indefinite future, purveyors of Historicism believe that the prophetic revelations are principally found in the Biblical books of Daniel and the Revelation. While Daniel describes events of that period until the first advent of Christ, at which an outline of the history of the Christian church is given until the second advent of Christ, the Book of Revelation begins in the first century A.D and then outlines the prophetic fate of the church, which continues to the second coming of Christ. According to Historicists, "The Books of Daniel and the Revelation explain each other, they fit like a hand in a glove."

William Miller (February 15, 1782 – December 20, 1849) was an American Baptist minister who is credited with beginning the mid-19th-century North American religious movement known as Millerism. After his proclamation of the Second Coming did not occur as expected in the 1840s, new heirs of his message emerged, including the Advent Christians (1860), the Seventh-day Adventists (1863) and other Adventist movements.
From 1840 onwards, Millerism was transformed from an "obscure, regional movement into a national campaign." The key figure in this transformation was Joshua Vaughan Himes, the pastor of Chardon Street Chapel in Boston, Massachusetts, and an able and experienced publisher. Though Himes did not fully accept Miller's ideas until 1842, he established the fortnightly paper Signs of the Times on February 28, 1840, to publicize them. After the failure of Miller's expectations for October 22, 1844, the date became known as the Millerites' Great Disappointment. Hiram Edson recorded that "Our fondest hopes and expectations were blasted, and such a spirit of weeping came over us as I never experienced before.
Following the Great Disappointment most Millerites simply gave up their beliefs. Some did not and viewpoints and explanations proliferated. Miller initially seems to have thought that Christ's Second Coming was still going to take place—that "the year of expectation was according to prophecy; but...that there might be an error in Bible chronology, which was of human origin, that could throw the date off somewhat and account for the discrepancy."[22] Miller never gave up his belief in the Second Coming of Christ. Estimates of Miller's followers—the Millerites—vary between 50,000, and 500,000. Miller's legacy includes the Advent Christian Church with 61,000 members, and the Seventh-day Adventist Church with over 19 million members. Both these denominations have a direct connection with the Millerites and the Great Disappointment of 1844.

Seventh-day Adventist Church History

Almost immediately following the disappointment of October 22, 1844, many believers and ministers who had associated themselves with the Advent message dropped away. Some of these joined the movement largely from fear, and when the time of expectation passed, they abandoned their hope and disappeared. Others were swept into fanaticism. About half of the Adventist group clung to their confidence that Christ would soon appear in the clouds of heaven. In the experience of the derision and ridicule heaped upon them by the world, they thought they saw evidences that the day of grace for the world had passed. These people believed firmly that the return of the Lord was very near. But as the days moved into weeks and the Lord did not appear, a division of opinion developed, and this group divided. One part, numerically large, took the position that prophecy was not fulfilled in 1844, and that there must have been a mistake in reckoning the prophetic periods. They began to fix their attention on some specific future date for the event. There were others, a smaller group, the forefathers of the Seventh-day Adventist Church, who were so certain of the evidences of the work of the spirit of God in the great Advent awakening that to deny that the movement was the work of the Lord would, they believed, do despite to the spirit of grace. This they felt they could not do.
Hiram Edson, one of this group, lived in central New York State at Port Gibson. He was the leader of the Adventists in that area. The believers met in his home on October 22, 1844, to await the coming of the Lord. Calmly and patiently they awaited the great event. But as the hour of midnight came and they realized the day of expectation had passed, it became clear that Jesus would not come as soon as they had thought. It was a time of bitter disappointment. In the early morning hours Hiram Edson and a few others went out to his barn to pray, and as they prayed, he felt assured that light would come. A little later, as Edson and a friend were crossing a cornfield to visit fellow Adventists, it seemed as if a hand touched his shoulder. He looked up to see—as if in a vision—the heavens opened, and Christ in the heavenly sanctuary entering into the most holy place. The message of the first angel and the message of the second angel had been sounded in the proclamation of the Advent message, and now the message of the third angel began to sound. Under this message the significance of the Seventh-day Sabbath began to dawn.
We trace the story of the beginning of Sabbath keeping among the early Adventists, in a little church in the township of Washington in the heart of New Hampshire, where the members of an independent Christian church in 1843 heard and accepted the preaching of the Advent message. It was an earnest group. Into their midst came a Seventh Day Baptist, Rachel Oakes, who distributed tracts setting forth the binding claims of the fourth commandment. Some in 1844 saw and accepted this Bible truth. One of their number, William Farnsworth, in a Sunday morning service, stood to his feet and declared that he intended to keep God’s Sabbath of the fourth commandment. A dozen others joined him, taking their stand firmly on all of God’s commandments. They were the first Seventh-day Adventists. The minister who cared for this church group, Frederick Wheeler, soon accepted the Seventh-day Sabbath and was the first Adventist minister to do so. Another of the Advent preachers, T. M. Preble, who lived in the same state, accepted the Sabbath truth and in February, 1845, published an article in the Hope of Israel, one of the Adventist journals, setting forth the binding claims of the fourth commandment. Joseph Bates, a prominent Adventist minister residing in Fairhaven, Massachusetts, read the Preble article and accepted the Seventh-day Sabbath. Shortly thereafter, Elder Bates journeyed to Washington, New Hampshire, to study this new-found truth with the Sabbath keeping Adventists residing there. When he returned to his home, he was fully convinced of the Sabbath truth. Bates in time determined to publish a tract setting forth the binding claims of the fourth commandment. His 48-page Sabbath pamphlet was published in August, 1846. A copy of it came to the hands of James and Ellen White at about the time of their marriage in late August. From the scriptural evidence therein presented, they accepted, and began to keep the seventh-day Sabbath.
In the providence of God the several Sabbath keeping ministers who led out in teaching these new-found truths in company with a number of their followers, came together in 1848 in five Sabbath conferences. Through periods of fasting and prayer they studied the word of God. Elder Bates, the apostle of the Sabbath truth, took the lead in advocating the binding claims of the Sabbath. Hiram Edson and his associates, who attended some of the conferences, were strong in their presentation of the sanctuary light. James White, a careful student of prophecy, focused his attention on events that must take place before Jesus comes again. At these meetings the leading doctrines held today by Seventh-day Adventists were brought together. It was shortly after the fifth of these Sabbath conferences held in 1848 that another meeting was called at the home of Otis Nichols in Dorchester (near Boston), Massachusetts. The brethren were studying and praying concerning their responsibility to herald the light that the Lord had caused to shine upon their pathway.
James White took as his responsibility to publish the scriptural findings of this newly formed church, so he wrote an article called "the Present Truth" in 1849 and published 1,000 copies which were mailed from the Middleton, Connecticut post office. Thus the publishing work of the Seventh-day Adventist Church began. The eleventh and last issue was published at Paris, Maine, in November, 1850. Also in November, a conference was held in Paris, Maine and the brethren gave study to the growing publishing work. They decided to enlarge the paper and they changed its name to The Second Advent Review and Sabbath Herald. It was published for a few months at Paris, Maine, then at Saratoga Springs, New York. It has been published from that day to this as the church paper of the Seventh-day Adventists.
In 1860, in connection with the organizing of the publishing work, a name was chosen. Some thought that “Church of God” would be appropriate, but the sentiment prevailed that the name should reflect the distinctive teachings of the church. They adopted “Seventh-day Adventist” as their name. The following year some companies of believers organized themselves into churches, and the churches in Michigan formed a State conference. Soon there were several State conferences. Then in May, 1863, the General Conference of Seventh-day Adventists was organized.
Historical Prologue from "Early Writings" by Ellen G. White 1882, 2017 edition. and

Early Founders

William Miller (1782-1849)
Hiram Edson (1806-1882)
William Farnsworth
Ezra L. H. Chamberlain (1798-1855)
Wheeler, Frederick (1811–1910)
T. M. Preble
Joseph Bates, of Fairhaven, Massachusetts
James Springer White (1821-1881) and Ellen Gould (Harmon) White (1827-1915)
Otis Nichols
Baker, Joseph (1800–1862)
Chapman, Minerva Jane (Loughborough) (1829−1923)
Cornell, Merritt Eaton (1827–1893)
Erzberger, Jakob H. (1843–1920)
Hastings, Leonard Wood (1803–1883)
Hilliard, Aaron Henderson (1820–1875)
Amadon, Martha Dorner (Byington) (1834–1937)
Littlejohn, Wolcott Hackley (1834–1916)
Goodloe Harper Bell (abt.1832-1899)
John Harvey Kellogg (1852-1943)
Augustin C Bourdeau (1834-1916)
Bourdeau, Daniel Toussaint (1835–1905)
Gaskell, Elijah B. (1833–1909)
Lindsey, John (c. 1821–1881)

Publishing Ministry

Missionary Ministry

Medical Ministry

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Ellen White is on Wikitree. She was a notable Seventh Day Adventist.
posted by Vicky (Valentine) Moon

Categories: Religion Project