This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This Is A New Release Of The Original 1837 Edition.

This is a new release of the original 1938 edition.

The crisis in Adventist eschatology is due to its reliance on Millerism’s faulty methodology and falsified prophetic predictions. Ellen White taught that Father Miller’s sole authority was Scripture and a concordance; that his interpretations were literal commonsense; and most importantly, that God had originated his date-setting conclusions by repeated angelic guidance. She announced that Miller was typological of John the Baptist; that Miller was a forerunner to Christ’s Second Advent as the Baptist was to his First. This book will document that these three misconceptions are falsified by primary sources from roughly 1835 to 1851. Miller was highly dependent on disconfirmed, centuries-old, historicist speculations; his interpretations were allegorical and arbitrary not literal; his falsified proofs obviously not of angelic origin. For example, Miller initially predicted the Parousia and fall of the Ottoman Empire for 1839. White also endorsed Snow, Joseph Turner, and Crozier, whom, she said, God had given “true light.” Post-Disappointment, these men continued using Miller’s allegorical-typological-historicist methods, and Ellen Harmon “was taught” by these men. About two centuries after “The Midnight Cry” and the “end-times” signs of 1755, 1780, and 1833, the SDA church’s tenacious reliance on Millerite proofs makes its eschatology increasingly implausible.

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Can modern intellectuals believe in miracles? Editors R. Douglas Geivett and Gary R. Habermas provide a collection of essays to refute objections to the miraculous and set forth the positive case for God's action in history.

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