1 00:00:00,240 --> 00:00:27,160 Speaker 1: Ridiculous History is a production of I Heart Radio. It's 2 00:00:27,240 --> 00:00:30,200 Speaker 1: the end of the kidding. Welcome back to the show 3 00:00:30,280 --> 00:00:33,600 Speaker 1: Ridiculous Historians. Thank you, as always for tuning in. Let's 4 00:00:33,640 --> 00:00:36,240 Speaker 1: hear it for our own profit. The one and only 5 00:00:36,280 --> 00:00:41,199 Speaker 1: super producer, Mr Max Williams. I don't feel fine. I 6 00:00:41,240 --> 00:00:44,800 Speaker 1: have a dummy ache. Well, uh, as we'll find you 7 00:00:44,880 --> 00:00:48,360 Speaker 1: have some time to resolve that, Tommy ache Noeld before 8 00:00:48,600 --> 00:00:52,120 Speaker 1: the world does actually end at least as we know it, 9 00:00:52,680 --> 00:00:55,840 Speaker 1: They called me, Ben. We are here today to talk 10 00:00:55,880 --> 00:01:01,320 Speaker 1: about one of one of our show's favorite things, cults, 11 00:01:01,920 --> 00:01:08,680 Speaker 1: spiritual leaders, messianic figures, and as always, prediction about the 12 00:01:08,920 --> 00:01:13,280 Speaker 1: end of the world. Uh. This goes a lot of places, 13 00:01:13,480 --> 00:01:15,520 Speaker 1: and I thought it would be I thought it would 14 00:01:15,520 --> 00:01:17,760 Speaker 1: be really helpful for us at the very beginning of 15 00:01:17,800 --> 00:01:23,120 Speaker 1: today's show on Millerism, one of America's first end time Gospels. 16 00:01:23,600 --> 00:01:25,480 Speaker 1: I think it'd be very important for us to put 17 00:01:25,520 --> 00:01:29,319 Speaker 1: a little disclaimer here to say, of course, we do 18 00:01:29,400 --> 00:01:35,759 Speaker 1: not discriminate against anyone's personal spiritual beliefs. They are your own. However, 19 00:01:36,520 --> 00:01:40,360 Speaker 1: this story Millerism is going to give us a distinct 20 00:01:40,600 --> 00:01:45,240 Speaker 1: and unique look at American culture and at the way 21 00:01:45,319 --> 00:01:50,360 Speaker 1: the United States approaches religious concepts, especially if they are 22 00:01:50,960 --> 00:01:55,760 Speaker 1: somewhat distinct from from the the dominant religious cultures of 23 00:01:55,760 --> 00:01:58,000 Speaker 1: the time. Would you say it's a fair disclaimer. I 24 00:01:58,000 --> 00:01:59,720 Speaker 1: would say so. And I will also say that by 25 00:01:59,720 --> 00:02:01,880 Speaker 1: the end of this episode, the phrase Miller time is 26 00:02:01,880 --> 00:02:05,600 Speaker 1: going to mean something completely different to you. The end times, 27 00:02:05,640 --> 00:02:08,840 Speaker 1: not not happy hour. Uh So, in the early eight hundreds, um, 28 00:02:09,000 --> 00:02:12,800 Speaker 1: right after the Revolutionary War, you know, we go west, 29 00:02:12,880 --> 00:02:15,400 Speaker 1: young man and all of that stuff, right, pushing out 30 00:02:15,480 --> 00:02:20,040 Speaker 1: west to achieve a new frontier. Um. And this is 31 00:02:20,080 --> 00:02:23,880 Speaker 1: a period that along with that comes a lot of 32 00:02:23,880 --> 00:02:30,000 Speaker 1: other new developments and happenings and spreading of various flavors 33 00:02:30,040 --> 00:02:34,880 Speaker 1: of religion, bringing that religion to the quote unquote Heathens, 34 00:02:34,919 --> 00:02:37,360 Speaker 1: you know, um, in that part of the country that 35 00:02:37,440 --> 00:02:40,120 Speaker 1: was being settled all of that. So there's this westward 36 00:02:40,120 --> 00:02:43,360 Speaker 1: expansion of religion too, and along with that comes a 37 00:02:43,360 --> 00:02:47,720 Speaker 1: lot of weird apocalyptic kind of vibes. You know, you 38 00:02:47,760 --> 00:02:50,520 Speaker 1: think of the Sandwich board man walking around with the 39 00:02:50,600 --> 00:02:53,120 Speaker 1: sign saying, you know, scrawled in like some sort of 40 00:02:53,160 --> 00:02:56,680 Speaker 1: red paint, saying the end is nigh. Repent now or 41 00:02:56,720 --> 00:02:58,959 Speaker 1: forever hold your piece maybe that's not quite how it goes, 42 00:02:59,000 --> 00:03:02,200 Speaker 1: but the in his an ipart for sure. Yeah. Maybe 43 00:03:02,240 --> 00:03:06,840 Speaker 1: with maybe with a particularly juicy excerpt from the Book 44 00:03:06,840 --> 00:03:10,480 Speaker 1: of Revelations. You probably have seen those, folks. And I 45 00:03:10,560 --> 00:03:13,280 Speaker 1: myself am a big fan of sandwich board messaging. I 46 00:03:13,320 --> 00:03:15,800 Speaker 1: wish it was around more often. Maybe we'll bring it 47 00:03:15,840 --> 00:03:19,480 Speaker 1: back to advertise a live show for ridiculous history. But 48 00:03:19,880 --> 00:03:23,160 Speaker 1: the thing about a lot of these new developments happening 49 00:03:23,360 --> 00:03:28,040 Speaker 1: as this nation is forming and expanding, is that many 50 00:03:28,200 --> 00:03:34,800 Speaker 1: of these movements have apocalyptic overtones, kind of a kind 51 00:03:34,800 --> 00:03:38,000 Speaker 1: of a metaphysical hard cell and act now lest you 52 00:03:38,080 --> 00:03:41,800 Speaker 1: regret it, soon vibe to them. And this period of 53 00:03:41,880 --> 00:03:44,920 Speaker 1: history gives rise to what is commonly known as the 54 00:03:45,160 --> 00:03:51,120 Speaker 1: Second Great Awakening. It's a period of revival. It's totally thematically, 55 00:03:51,240 --> 00:03:55,920 Speaker 1: it's in step with the great physical expansion of the country. 56 00:03:56,600 --> 00:03:59,040 Speaker 1: There is a great way for us to set it 57 00:03:59,080 --> 00:04:04,120 Speaker 1: off with a quote from PBS. You can read a 58 00:04:04,200 --> 00:04:07,440 Speaker 1: great article by L. Michael White called Prophetic Belief in 59 00:04:07,480 --> 00:04:13,120 Speaker 1: the United States, And what better way than uh, this quote. 60 00:04:13,480 --> 00:04:16,279 Speaker 1: We're gonna summarize a little, but they say one of 61 00:04:16,320 --> 00:04:19,120 Speaker 1: the interesting things about the Second Great Awakening is it 62 00:04:19,160 --> 00:04:22,200 Speaker 1: gives rise to a number of new religious sects within 63 00:04:22,320 --> 00:04:25,320 Speaker 1: the American cultural experiment. This is what some people have 64 00:04:25,400 --> 00:04:29,200 Speaker 1: called the rise of a free market religious economy in America. 65 00:04:29,320 --> 00:04:32,160 Speaker 1: I love that phrase. But there are new groups popping 66 00:04:32,240 --> 00:04:35,240 Speaker 1: up all over the place. And the article goes on 67 00:04:35,279 --> 00:04:38,240 Speaker 1: to name utopian groups who moved to places like Armana 68 00:04:38,440 --> 00:04:42,599 Speaker 1: and Oneida, which you may know for cutlery today true story, uh, 69 00:04:42,680 --> 00:04:46,640 Speaker 1: and New York was known as the burned Over District 70 00:04:46,720 --> 00:04:51,440 Speaker 1: because there were so many revivalist preachers coming from that area. 71 00:04:51,880 --> 00:04:55,000 Speaker 1: And in this second grade Awakening, we see the origins 72 00:04:55,200 --> 00:04:57,960 Speaker 1: or the genesis if we want to have some starky 73 00:04:58,000 --> 00:05:01,280 Speaker 1: wordplay of other groups that a exist today like Seventh 74 00:05:01,360 --> 00:05:04,880 Speaker 1: Day adventis U, Latter Day Saints and so on, all 75 00:05:04,920 --> 00:05:08,560 Speaker 1: of whom came out of that revivalist temperament of this 76 00:05:08,640 --> 00:05:12,160 Speaker 1: time period. Yeah, it reminds me a lot of um, 77 00:05:12,320 --> 00:05:16,440 Speaker 1: the television series Carnival, if you've seen that, it's kind 78 00:05:16,440 --> 00:05:19,480 Speaker 1: of a dust bowl kind of like traveling Carnival thing 79 00:05:19,920 --> 00:05:23,839 Speaker 1: um with this this this big tent revival kind of vibes. 80 00:05:23,880 --> 00:05:26,960 Speaker 1: And of course in that show, uh, the leader of 81 00:05:27,000 --> 00:05:31,400 Speaker 1: the revival is possessed by some sort of demon, um spoiler, 82 00:05:31,680 --> 00:05:35,040 Speaker 1: you find out that, like I think episode one unfortunate 83 00:05:35,240 --> 00:05:37,479 Speaker 1: uh turn of events. That show didn't get renewed, and 84 00:05:37,480 --> 00:05:40,960 Speaker 1: it ends on a really like super intense cliffhanger, and 85 00:05:41,000 --> 00:05:43,080 Speaker 1: there was talking about turning into a graphic knowledge. But 86 00:05:43,120 --> 00:05:45,200 Speaker 1: I still thought it was quite an excellent show. And 87 00:05:45,240 --> 00:05:48,560 Speaker 1: I think this period in American history is rife for 88 00:05:48,640 --> 00:05:51,039 Speaker 1: this kind of exploration. Uh, you'll find it in a 89 00:05:51,080 --> 00:05:54,720 Speaker 1: lot of fiction, because the whole kind of doomsday prophecy 90 00:05:54,839 --> 00:05:58,640 Speaker 1: mentality really is fascinating. It's like we something, you know, 91 00:05:58,680 --> 00:06:02,280 Speaker 1: the royal we as in part of this particular niche 92 00:06:02,400 --> 00:06:05,880 Speaker 1: you know, sect of a religious order of faith, know 93 00:06:06,040 --> 00:06:08,480 Speaker 1: something that you don't know, the idea that we know 94 00:06:08,560 --> 00:06:10,520 Speaker 1: when the world is going to end, and only we 95 00:06:10,760 --> 00:06:14,280 Speaker 1: can protect ourselves and hopefully convert you so that you 96 00:06:14,320 --> 00:06:17,400 Speaker 1: also might not perish, you know, in the flames of 97 00:06:17,400 --> 00:06:20,200 Speaker 1: of the apocalypse. And that's fascinating to me. And I 98 00:06:20,279 --> 00:06:23,000 Speaker 1: think just the idea of secret knowledge interest both of us. 99 00:06:23,400 --> 00:06:29,280 Speaker 1: Yeah agreed, And I have a long standing personal fascinations 100 00:06:29,279 --> 00:06:35,080 Speaker 1: since childhood with cult like figures for religious leaders who 101 00:06:36,279 --> 00:06:40,039 Speaker 1: name the day and the time and they typically will 102 00:06:40,120 --> 00:06:44,279 Speaker 1: have uh some sort of revelation that's come directly to 103 00:06:44,320 --> 00:06:47,760 Speaker 1: them from a supernatural or divine force, or they will 104 00:06:47,960 --> 00:06:51,760 Speaker 1: feel they have made calculations based in in math or 105 00:06:51,800 --> 00:06:54,200 Speaker 1: in the passage of the stars that tell them not 106 00:06:54,320 --> 00:06:56,760 Speaker 1: only the world is going to end or change, but 107 00:06:57,000 --> 00:07:00,440 Speaker 1: exactly when this will end and change. And they have 108 00:07:00,600 --> 00:07:04,760 Speaker 1: some they have some commonalities here that will find often 109 00:07:05,320 --> 00:07:09,440 Speaker 1: it's gonna be a time that occurs within the lifetime 110 00:07:09,720 --> 00:07:13,040 Speaker 1: of that religious figure. And this is where we go 111 00:07:13,200 --> 00:07:16,800 Speaker 1: to our main character of the story, a guy named 112 00:07:16,960 --> 00:07:20,440 Speaker 1: William Miller. Let's learn a little bit about Willie. He's 113 00:07:20,440 --> 00:07:23,920 Speaker 1: born in seventeen eight two Pittsfield, Massachusetts. He's the son 114 00:07:24,000 --> 00:07:28,280 Speaker 1: of a veteran from the Revolutionary War and his mom 115 00:07:28,680 --> 00:07:32,280 Speaker 1: is the daughter of a Baptist preacher. He grows up 116 00:07:32,280 --> 00:07:35,800 Speaker 1: on a farm in Hampton, New York, just over the 117 00:07:35,880 --> 00:07:39,600 Speaker 1: border from Vermont. He's like a lot of kids on 118 00:07:39,640 --> 00:07:44,480 Speaker 1: a farm in this time. He doesn't really go to 119 00:07:44,680 --> 00:07:48,480 Speaker 1: school unless farm work allows him to. Otherwise he's in 120 00:07:48,520 --> 00:07:51,200 Speaker 1: the fields and he's trying to run the family business. 121 00:07:51,600 --> 00:07:54,520 Speaker 1: He is literate, his mom teaches him to read, and 122 00:07:54,840 --> 00:08:00,080 Speaker 1: he loves, loves, loves, reading, but his mom is a 123 00:08:00,080 --> 00:08:05,760 Speaker 1: little bit anxious about his choice of books, especially because 124 00:08:05,960 --> 00:08:10,960 Speaker 1: he likes reading things by Thomas Payne, and uh, these 125 00:08:11,200 --> 00:08:15,320 Speaker 1: these are works that cast doubt on the validity of 126 00:08:15,640 --> 00:08:19,640 Speaker 1: a lot of religious tenants and question the authority can 127 00:08:19,680 --> 00:08:24,920 Speaker 1: you believe it? Of the Bible? So picture Miller's mom 128 00:08:25,080 --> 00:08:28,800 Speaker 1: being someone who really likes classical music, and she taught 129 00:08:28,800 --> 00:08:31,560 Speaker 1: her kid to love classical music. And now she's walking 130 00:08:31,560 --> 00:08:33,679 Speaker 1: by his room and she's like, why are you playing 131 00:08:33,720 --> 00:08:37,160 Speaker 1: all these rock albums? Right? Because Thomas Paine is like 132 00:08:37,200 --> 00:08:41,120 Speaker 1: a rock album in in this household. That's absolutely a 133 00:08:41,120 --> 00:08:45,920 Speaker 1: fantastic comparison because even when we see concepts that seem 134 00:08:46,000 --> 00:08:48,960 Speaker 1: really dated to us now, there was once a time 135 00:08:49,000 --> 00:08:54,120 Speaker 1: when it was absolutely revolutionary and or completely radical and 136 00:08:54,240 --> 00:08:57,120 Speaker 1: dangerous seeming, you know, and terrifying. It's like kids now 137 00:08:57,160 --> 00:09:00,320 Speaker 1: look at like Marilyn Manson and think that's that goofy guy. 138 00:09:00,520 --> 00:09:03,720 Speaker 1: Who's that goofy sex predator. But back when we were kids, 139 00:09:04,120 --> 00:09:06,760 Speaker 1: he was like the scourge of parents, you know, far 140 00:09:06,840 --> 00:09:08,920 Speaker 1: and wide. It was like, well, he's gonna turn my 141 00:09:09,040 --> 00:09:13,920 Speaker 1: kids into a Satan worshiping you know, headenist. Right, Yeah, 142 00:09:14,040 --> 00:09:17,000 Speaker 1: it's the slippery slope argument that happens every time a 143 00:09:17,040 --> 00:09:20,000 Speaker 1: new generation comes to the fore. You know, I picture 144 00:09:20,120 --> 00:09:25,080 Speaker 1: some very disgruntled uh, a very disgruntled bishop somewhere going. 145 00:09:25,800 --> 00:09:29,800 Speaker 1: I only approve of Gregorian chant. It's a common pattern. 146 00:09:30,240 --> 00:09:33,560 Speaker 1: So like a lot of people, a lot of young 147 00:09:33,600 --> 00:09:37,880 Speaker 1: people who are given to the love of language, Miller 148 00:09:38,040 --> 00:09:42,520 Speaker 1: also starts writing poetry, and he starts expanding his vocabulary. 149 00:09:42,760 --> 00:09:45,319 Speaker 1: He falls in love with turns of phrase and so on. 150 00:09:45,840 --> 00:09:48,079 Speaker 1: It's during the War of eighteen twelve that he joins 151 00:09:48,160 --> 00:09:52,160 Speaker 1: up with military forces. At first he's a recruiter throughout 152 00:09:52,200 --> 00:09:56,600 Speaker 1: western Vermont, and then he's a captain of a company 153 00:09:56,640 --> 00:10:00,600 Speaker 1: at the Battle of Plattsburgh. His company is mostly known 154 00:10:00,679 --> 00:10:03,720 Speaker 1: for not having very good discipline. A little bit after 155 00:10:03,760 --> 00:10:06,559 Speaker 1: the battle, he writes to his wife, and he has 156 00:10:06,600 --> 00:10:11,680 Speaker 1: a description of the fighting that later goes hand in 157 00:10:11,679 --> 00:10:13,800 Speaker 1: glove with the way he writes about the end of 158 00:10:13,800 --> 00:10:17,640 Speaker 1: the world. He says, how grand, how noble, and yet 159 00:10:17,679 --> 00:10:21,520 Speaker 1: how awful. The roaring of cat and the bursting of bombs, 160 00:10:21,720 --> 00:10:25,000 Speaker 1: the wheezing of balls, the popping of small arms, the 161 00:10:25,040 --> 00:10:27,640 Speaker 1: cracking of timbers, the shrieks of the dye, and the 162 00:10:27,760 --> 00:10:31,240 Speaker 1: groans of the wounded, the swearing of soldiers, the smoke, 163 00:10:31,679 --> 00:10:35,319 Speaker 1: the fire, everything conspires to make the scene of battle 164 00:10:35,679 --> 00:10:40,160 Speaker 1: awful and grant other than using the word awful repetitively, 165 00:10:40,240 --> 00:10:43,280 Speaker 1: that's pretty good. Also the whizzing of balls. I'm sorry, 166 00:10:43,880 --> 00:10:48,320 Speaker 1: I thought sorry, I'm a child, because whizzing also means 167 00:10:48,360 --> 00:10:51,320 Speaker 1: never mind. Um so yeah, no, it's it's it's it's 168 00:10:51,400 --> 00:10:55,240 Speaker 1: good doomsday prose right there. I would argue a little 169 00:10:55,400 --> 00:11:01,600 Speaker 1: little on the repetitive side with awfulness, but sounds pretty awful. Uh. 170 00:11:01,640 --> 00:11:03,439 Speaker 1: You know, it's funny though. I always found it interesting 171 00:11:03,520 --> 00:11:07,520 Speaker 1: the differentiation between the word awesome and awful that basically 172 00:11:07,800 --> 00:11:10,640 Speaker 1: they're like the same thing, but they mean completely different things. 173 00:11:10,640 --> 00:11:14,000 Speaker 1: But I think awesome, you know, the awesome power of 174 00:11:14,160 --> 00:11:20,960 Speaker 1: God or the awful you know, annihilation of of of Satan. Yeah, yeah, 175 00:11:21,000 --> 00:11:28,360 Speaker 1: because it's it's weird because um, awful etymologically comes for 176 00:11:28,440 --> 00:11:32,439 Speaker 1: a word called augural h A G H G f 177 00:11:32,600 --> 00:11:35,480 Speaker 1: U L, which just means worthy of respect or fear, 178 00:11:35,760 --> 00:11:41,920 Speaker 1: striking with awe causing dread, and awesome is inspiring awe 179 00:11:42,080 --> 00:11:46,480 Speaker 1: or dread. It's like, it's it's interesting, I I really, 180 00:11:46,520 --> 00:11:50,559 Speaker 1: awesome just means something containing awe, like something with awe 181 00:11:50,880 --> 00:11:56,199 Speaker 1: and awful to me means something that's full of awe. Yeah, yeah, 182 00:11:56,320 --> 00:11:59,960 Speaker 1: And it's fascinating to when we look at this exert 183 00:12:00,160 --> 00:12:03,600 Speaker 1: from his letter to his wife, this may have set 184 00:12:03,720 --> 00:12:11,480 Speaker 1: him to reconsidering his deistic or deistical inclinations from his childhood. 185 00:12:11,960 --> 00:12:15,800 Speaker 1: Deistical is sort of this religious belief that says, yes, 186 00:12:15,840 --> 00:12:19,559 Speaker 1: there's a God who created the universe and created moral 187 00:12:19,600 --> 00:12:24,400 Speaker 1: and natural laws, but this God doesn't interfere in human affairs. 188 00:12:24,480 --> 00:12:27,720 Speaker 1: That's a bit beneath this god's pay grade. And so now, 189 00:12:27,840 --> 00:12:31,439 Speaker 1: maybe at least this is the supposition of Gary E. Waite, 190 00:12:31,920 --> 00:12:37,680 Speaker 1: writing for the Dartmouth College Library Bulletin, maybe this close 191 00:12:37,720 --> 00:12:40,600 Speaker 1: brush with death because he was seeing people die, maybe 192 00:12:40,640 --> 00:12:47,079 Speaker 1: that turned Miller's mind around a little bit. Maybe death 193 00:12:47,240 --> 00:12:50,760 Speaker 1: wasn't just the end of consciousness. Maybe there was some 194 00:12:50,880 --> 00:12:54,280 Speaker 1: kind of system of reward and punishment in a world 195 00:12:54,320 --> 00:12:58,600 Speaker 1: after the physical world of mud and pain and struggle. 196 00:12:59,240 --> 00:13:02,520 Speaker 1: But still he's he's wrestling with these problems, and in 197 00:13:02,600 --> 00:13:08,480 Speaker 1: September of eighteen sixteen, Captain Miller it still kind of thinks, 198 00:13:08,520 --> 00:13:12,520 Speaker 1: all right, dogmatic religion, that's not my vibe. The Bible 199 00:13:12,559 --> 00:13:16,160 Speaker 1: has a lot of contradictions and inconsistencies Christian Bible, and 200 00:13:16,320 --> 00:13:19,520 Speaker 1: uh he yeah. He goes to fair Have in Vermont 201 00:13:20,120 --> 00:13:24,360 Speaker 1: to have a reunion with veterans from the Battle of Plattsburgh, 202 00:13:24,440 --> 00:13:30,080 Speaker 1: and at this time, these reunions almost always open with 203 00:13:30,160 --> 00:13:34,920 Speaker 1: a religious service and something that includes a sermon. And 204 00:13:34,960 --> 00:13:37,800 Speaker 1: out of all the sermons the William Miller has heard 205 00:13:38,280 --> 00:13:40,840 Speaker 1: up to this point in his life, this one's different. 206 00:13:41,160 --> 00:13:45,800 Speaker 1: Something the preacher says, hits him harder than a bullet. 207 00:13:46,240 --> 00:13:48,000 Speaker 1: It hits him as hard as all the bullets that 208 00:13:48,040 --> 00:13:53,120 Speaker 1: missed him, and he converts. He comes away and he's like, okay, no, 209 00:13:53,360 --> 00:13:56,600 Speaker 1: he raised some points. I'm very lucky. I might need 210 00:13:56,640 --> 00:14:06,200 Speaker 1: to change my two well. And that was also a 211 00:14:06,280 --> 00:14:09,840 Speaker 1: real characteristic of this period of these religious kind of 212 00:14:09,880 --> 00:14:14,360 Speaker 1: like awakenings or whatever. It was, this like instantaneous conversion, 213 00:14:14,559 --> 00:14:16,400 Speaker 1: you know what I mean, like laying hands upon some 214 00:14:16,480 --> 00:14:17,880 Speaker 1: of them all of a sudden, the Word of God 215 00:14:17,960 --> 00:14:21,120 Speaker 1: just filling their their mind, body and soul. You know, 216 00:14:21,160 --> 00:14:24,160 Speaker 1: it's certainly something that happens today as well, But this 217 00:14:24,440 --> 00:14:26,240 Speaker 1: it really did, wouldn't you say, Ben. There was this 218 00:14:26,320 --> 00:14:30,760 Speaker 1: kind of almost like explosive sense of of of conversion, 219 00:14:31,080 --> 00:14:35,760 Speaker 1: usually at the hands of some really expert orator, you know, 220 00:14:35,920 --> 00:14:38,000 Speaker 1: who was able to just kind of like imbue people 221 00:14:38,040 --> 00:14:41,280 Speaker 1: with the power of the word. M hmmm. And there's 222 00:14:41,280 --> 00:14:44,480 Speaker 1: a lot to be said about the psychology of social 223 00:14:44,560 --> 00:14:49,280 Speaker 1: dynamics at revivals, which or something we should look at 224 00:14:49,360 --> 00:14:51,560 Speaker 1: in the future for this show. But I think your 225 00:14:51,600 --> 00:14:54,840 Speaker 1: point holds. Let's fast forward, but not too far so 226 00:14:55,000 --> 00:14:59,160 Speaker 1: the Sunday after this reunion where this preacher really gets 227 00:14:59,200 --> 00:15:04,320 Speaker 1: to him. William Miller is reading from the scriptures at 228 00:15:04,440 --> 00:15:08,960 Speaker 1: this Baptist chapel near his house, and he becomes so 229 00:15:09,040 --> 00:15:14,080 Speaker 1: emotionally fraught that his voice breaks and he physically can't 230 00:15:14,120 --> 00:15:16,920 Speaker 1: go on. Now he's still not a diet in the 231 00:15:16,960 --> 00:15:20,640 Speaker 1: world convert, but he is struggling. He's vacillating. He's going 232 00:15:20,680 --> 00:15:24,600 Speaker 1: back and forth with this argument in his head between 233 00:15:25,120 --> 00:15:29,560 Speaker 1: faith and between reason. And he says, look, I am 234 00:15:29,560 --> 00:15:34,720 Speaker 1: a believer. Now I get it, I understand, but caveat 235 00:15:35,360 --> 00:15:41,560 Speaker 1: I'm unable to reconcile this my understanding, my emotional experiential belief, 236 00:15:41,960 --> 00:15:46,800 Speaker 1: with my intellectual objection to the conflicts between scripture and 237 00:15:46,920 --> 00:15:51,840 Speaker 1: between history. So I need to study the Bible with 238 00:15:52,280 --> 00:15:56,840 Speaker 1: historical secular notes and I I'm gonna make sense of 239 00:15:56,840 --> 00:15:58,960 Speaker 1: it all. We're gonna get to the bottom of this. 240 00:15:59,720 --> 00:16:03,520 Speaker 1: And he does just that. He literally loses interest in 241 00:16:03,640 --> 00:16:07,760 Speaker 1: reading anything else but the Bible. Um. He goes through 242 00:16:07,760 --> 00:16:11,240 Speaker 1: a chapter and verse just methodically. There's a quote from 243 00:16:11,280 --> 00:16:13,720 Speaker 1: him kind of describing how he tackled the project. I 244 00:16:13,800 --> 00:16:17,080 Speaker 1: commenced with Genesis and read verse by verse. Whenever I 245 00:16:17,160 --> 00:16:20,640 Speaker 1: found anything obscure. My practice was to compare it with 246 00:16:20,800 --> 00:16:24,680 Speaker 1: all collateral passages. Then, by letting every word have its 247 00:16:24,720 --> 00:16:28,040 Speaker 1: proper bearing on the subject, I pursued the study of 248 00:16:28,080 --> 00:16:32,000 Speaker 1: the Bible. And here's the kicker, and was fully satisfied 249 00:16:32,120 --> 00:16:36,880 Speaker 1: that it is its own interpreter. Can we unpack that? 250 00:16:37,040 --> 00:16:39,960 Speaker 1: Ben does that basically me. And he's saying it's infallible 251 00:16:40,600 --> 00:16:44,880 Speaker 1: because no one, no other tone could possibly dissect the 252 00:16:44,880 --> 00:16:48,200 Speaker 1: Bible except except itself. Or is he saying that everything 253 00:16:48,280 --> 00:16:50,880 Speaker 1: you need to properly interpret the Bible is already in there. 254 00:16:51,240 --> 00:16:54,800 Speaker 1: It's kind of the latter. So he's he's doing He's 255 00:16:54,840 --> 00:16:58,120 Speaker 1: got big dan round vibes at this point, because to him, 256 00:16:58,600 --> 00:17:03,000 Speaker 1: the Bible is almost a puzzle, right. He's saying that 257 00:17:03,520 --> 00:17:07,879 Speaker 1: if I can decode certain parts of it, particularly the 258 00:17:08,000 --> 00:17:12,680 Speaker 1: references to dates, then I will understand. So perhaps all 259 00:17:12,760 --> 00:17:15,800 Speaker 1: the stuff that I thought was contradictory or didn't make 260 00:17:15,840 --> 00:17:19,680 Speaker 1: sense was just on me because I didn't know how 261 00:17:19,760 --> 00:17:23,520 Speaker 1: to interpret it. And all the answers are there for 262 00:17:23,600 --> 00:17:27,840 Speaker 1: those who know the correct way to encounter this text. 263 00:17:28,440 --> 00:17:33,040 Speaker 1: So he moves in eighteen fourteen across the border. He 264 00:17:33,080 --> 00:17:36,719 Speaker 1: goes to Lowahampton, New Jersey, and he sets up a 265 00:17:36,760 --> 00:17:40,560 Speaker 1: farm with his wife and people in town. You know, 266 00:17:40,720 --> 00:17:44,119 Speaker 1: this is every every town is kind of a small 267 00:17:44,160 --> 00:17:47,120 Speaker 1: town outside of like New York, Boston, a couple other places. 268 00:17:47,119 --> 00:17:50,520 Speaker 1: So everybody talks about everyone. You're familiar with it if 269 00:17:50,520 --> 00:17:53,200 Speaker 1: you've ever spent time in a small town, and people 270 00:17:53,240 --> 00:17:55,920 Speaker 1: are kind of you know, joking, not in a necessarily 271 00:17:56,359 --> 00:18:00,320 Speaker 1: supermean way, but it's it's like a little meme people 272 00:18:00,359 --> 00:18:05,760 Speaker 1: have about his, uh, his religious change of heart. And 273 00:18:05,840 --> 00:18:07,640 Speaker 1: so he says, you know what, I'm going to make 274 00:18:07,680 --> 00:18:12,280 Speaker 1: this serious. I am going to master the Bible. He 275 00:18:12,440 --> 00:18:17,080 Speaker 1: spends pretty much all the time that he can reading 276 00:18:17,240 --> 00:18:22,160 Speaker 1: and researching, Like you said, this one book. He becomes obsessed, 277 00:18:22,160 --> 00:18:29,640 Speaker 1: in particular with decoding how and when Jesus Christ will 278 00:18:29,680 --> 00:18:33,760 Speaker 1: return in the Second Coming, and he says, the Bible 279 00:18:33,800 --> 00:18:36,880 Speaker 1: has the answers, it's just on me to figure out 280 00:18:37,119 --> 00:18:41,639 Speaker 1: what what specifically is going on with these dates, and 281 00:18:42,160 --> 00:18:44,399 Speaker 1: it's not. And he spends time on this, He spends 282 00:18:44,400 --> 00:18:47,119 Speaker 1: almost a decade. It's not until eight years later that 283 00:18:47,200 --> 00:18:50,560 Speaker 1: he thinks he has his answer. Yeah, he's in the meantime, 284 00:18:50,600 --> 00:18:55,000 Speaker 1: he's he's essentially being you know, visited by visions of sorts, 285 00:18:55,080 --> 00:18:57,760 Speaker 1: you know, in his dreams, and he's also interpreting those 286 00:18:57,800 --> 00:19:00,600 Speaker 1: and you know and using those as as trees into 287 00:19:00,640 --> 00:19:04,119 Speaker 1: his research as well. Uh. In eighteen thirty two, he 288 00:19:04,200 --> 00:19:07,440 Speaker 1: became a preacher actually, you know, in a small town 289 00:19:07,520 --> 00:19:09,680 Speaker 1: kind of situation. I don't know that he actually even 290 00:19:09,680 --> 00:19:11,639 Speaker 1: went to seminary. I think he was just sort of 291 00:19:11,680 --> 00:19:16,639 Speaker 1: like a you know, manic street preacher. I guess, uh exactly, 292 00:19:16,680 --> 00:19:19,600 Speaker 1: because he was writing all of these articles and these 293 00:19:19,640 --> 00:19:21,760 Speaker 1: letters to the editor to the Vermont Telegraph, which was 294 00:19:21,800 --> 00:19:24,920 Speaker 1: a Baptist paper that like outlined all of the research 295 00:19:24,960 --> 00:19:26,840 Speaker 1: and all these views that he's kind of been developing 296 00:19:26,840 --> 00:19:29,439 Speaker 1: over the last handful of years. And he starts getting 297 00:19:29,920 --> 00:19:33,080 Speaker 1: a lot of traction, a lot of followers, you know, 298 00:19:33,200 --> 00:19:36,600 Speaker 1: I mean, essentially, he's going viral letters start coming in, 299 00:19:36,720 --> 00:19:40,880 Speaker 1: too many to read, asking for more detail, more specificity 300 00:19:40,920 --> 00:19:44,240 Speaker 1: on his views, and from that kind of you know, 301 00:19:44,320 --> 00:19:49,119 Speaker 1: humble beginning, Millerism itself was born. Yeah, and there's I 302 00:19:49,160 --> 00:19:51,720 Speaker 1: want to spend a second on this, because it wasn't 303 00:19:51,880 --> 00:19:56,360 Speaker 1: until he wrote to the Telegraph that he really started 304 00:19:56,400 --> 00:19:58,720 Speaker 1: to have traction. If you go back through some of 305 00:19:59,280 --> 00:20:03,239 Speaker 1: his ear Leader letters, he said that once he went 306 00:20:03,440 --> 00:20:07,080 Speaker 1: once he figured out his calculations, he would talk with 307 00:20:07,160 --> 00:20:09,399 Speaker 1: people about it in private and then later in a 308 00:20:09,440 --> 00:20:12,879 Speaker 1: more public space. But he felt like folks weren't taking 309 00:20:12,920 --> 00:20:15,480 Speaker 1: him seriously. And this all changed when he got the 310 00:20:15,520 --> 00:20:20,960 Speaker 1: power of the press behind him. He had us mathematics 311 00:20:21,000 --> 00:20:25,680 Speaker 1: of a sort that he used to calculate the end times. 312 00:20:25,840 --> 00:20:27,919 Speaker 1: Oh and his conclusion, of course, was at the end 313 00:20:28,040 --> 00:20:31,840 Speaker 1: is near. It's not a particularly surprising conclusion for people 314 00:20:31,840 --> 00:20:36,560 Speaker 1: who study apocalyptic belief systems, but here's what he did. 315 00:20:36,760 --> 00:20:40,000 Speaker 1: He had a set of what he thought of as 316 00:20:40,080 --> 00:20:45,119 Speaker 1: common sense rules for deciding which passages should be taken 317 00:20:45,200 --> 00:20:50,160 Speaker 1: literally and which should be taken figuratively. And he said, 318 00:20:50,240 --> 00:20:53,280 Speaker 1: if it makes good sense as it stands and does 319 00:20:53,359 --> 00:20:56,240 Speaker 1: no violence to the simple laws of nature. Then it 320 00:20:56,240 --> 00:21:00,000 Speaker 1: should be understood literally. If it doesn't do those two things, 321 00:21:00,160 --> 00:21:02,679 Speaker 1: it should be figurative. And this is all like on 322 00:21:02,920 --> 00:21:04,960 Speaker 1: his vibe of it. If if he reads it and 323 00:21:05,000 --> 00:21:07,600 Speaker 1: he goes, okay, yeah that makes sense, so right, yeah, yeah, 324 00:21:07,720 --> 00:21:10,320 Speaker 1: that's good. And then if it doesn't make sense to him, 325 00:21:10,400 --> 00:21:13,440 Speaker 1: or if it seems um impossible from what he knows 326 00:21:13,480 --> 00:21:16,120 Speaker 1: of the world, then he's like, oh, it's a metaphor 327 00:21:16,200 --> 00:21:18,600 Speaker 1: you know what I mean, it's not literal. Even this 328 00:21:18,640 --> 00:21:22,760 Speaker 1: approach didn't solve everything. Soon he began to believe that 329 00:21:22,840 --> 00:21:26,240 Speaker 1: some words must have more than one symbolic meaning. So 330 00:21:26,560 --> 00:21:29,600 Speaker 1: day is a great example of this. Day, for example, 331 00:21:29,760 --> 00:21:33,520 Speaker 1: might mean not just a twenty four hour unit of time. 332 00:21:34,040 --> 00:21:37,480 Speaker 1: It could also mean an indefinite period. It could mean 333 00:21:38,119 --> 00:21:41,880 Speaker 1: a year, or it could mean a thousand years. Well sure, 334 00:21:41,920 --> 00:21:43,919 Speaker 1: it's like you know, even today we use expressions like 335 00:21:43,960 --> 00:21:46,960 Speaker 1: back in the day, or it's been a minute, you know, 336 00:21:47,119 --> 00:21:49,280 Speaker 1: things like that. I mean, they're there the other day, 337 00:21:50,680 --> 00:21:55,199 Speaker 1: which confusing. Max is gonna want to punch me, but 338 00:21:55,240 --> 00:21:57,719 Speaker 1: you can't because we're on zoom when I bring this up. 339 00:21:57,760 --> 00:22:01,680 Speaker 1: But the way he's interpreting the Bible here like a puzzle. 340 00:22:02,040 --> 00:22:04,680 Speaker 1: It kind of reminds me of the way people pick 341 00:22:04,760 --> 00:22:08,120 Speaker 1: up on the lore of like the frum soft games 342 00:22:08,119 --> 00:22:10,720 Speaker 1: like elden Ring and h and Dark Souls and all those, 343 00:22:10,760 --> 00:22:14,840 Speaker 1: because the plots are very obscure and kind of obtuse, 344 00:22:15,320 --> 00:22:17,800 Speaker 1: and you have to like pick up objects and read 345 00:22:17,920 --> 00:22:20,919 Speaker 1: like the text on you know, the sword that you 346 00:22:20,960 --> 00:22:23,200 Speaker 1: find in a chest or whatever, or like a piece 347 00:22:23,240 --> 00:22:25,359 Speaker 1: of arm or something, and then through those little bits 348 00:22:25,359 --> 00:22:28,040 Speaker 1: and pieces and these breadcrumbs, you kind of develop a 349 00:22:28,119 --> 00:22:30,960 Speaker 1: bigger picture of the lore and like of you know, 350 00:22:31,000 --> 00:22:33,119 Speaker 1: the pantheon of like the gods and all that stuff. 351 00:22:33,280 --> 00:22:36,520 Speaker 1: I think the Bible is like a slightly less obscured 352 00:22:36,640 --> 00:22:38,800 Speaker 1: version of that. But also I think there's a lot 353 00:22:38,800 --> 00:22:44,600 Speaker 1: of opportunity to have debatable conclusions about the lore of 354 00:22:44,680 --> 00:22:48,080 Speaker 1: elden Ring, as there also is to have debatable conclusions 355 00:22:48,080 --> 00:22:51,359 Speaker 1: about the lore and the meaning of the Bible, which 356 00:22:51,400 --> 00:22:53,480 Speaker 1: is why the idea of like the end times that 357 00:22:53,680 --> 00:22:57,240 Speaker 1: was his conclusion, not necessarily you know what everybody thinks 358 00:22:57,240 --> 00:22:58,840 Speaker 1: when they read the Bible. This is sort of like 359 00:22:58,880 --> 00:23:02,080 Speaker 1: a novel in repretation at the time, right, Yeah, it's 360 00:23:02,160 --> 00:23:04,080 Speaker 1: kind of like I mean, like it's it's a known 361 00:23:04,160 --> 00:23:07,000 Speaker 1: fact among religious scholars that the Bible is based on 362 00:23:07,080 --> 00:23:12,600 Speaker 1: the Lord of Skyrim. Clearly, uh, and this it happens 363 00:23:12,600 --> 00:23:14,520 Speaker 1: to Skyrim as well. But yeah, it goes it goes 364 00:23:14,600 --> 00:23:21,640 Speaker 1: down to interpretation and the idea of what like. At 365 00:23:21,680 --> 00:23:25,600 Speaker 1: this point, he's not even quite questioning exactly what the 366 00:23:25,800 --> 00:23:30,000 Speaker 1: end of the world means, but he's trying in a 367 00:23:30,040 --> 00:23:34,680 Speaker 1: pseudo scientific way to break down this text. Right, and 368 00:23:34,800 --> 00:23:37,320 Speaker 1: we should say he's acting in good faith. He's not 369 00:23:37,640 --> 00:23:42,800 Speaker 1: trying to con people. He's trying to satisfy a um 370 00:23:42,800 --> 00:23:47,560 Speaker 1: a philosophical battle within himself, and he becomes obsessed with 371 00:23:47,720 --> 00:23:52,840 Speaker 1: finding a truth that he feels as solid and understandable. So, 372 00:23:54,320 --> 00:23:56,560 Speaker 1: if we go back to this day thing, he is 373 00:23:57,480 --> 00:24:02,119 Speaker 1: choosing the interpretation of word it's like day based on 374 00:24:02,240 --> 00:24:05,360 Speaker 1: what seems to best agree with his knowledge of history 375 00:24:05,880 --> 00:24:10,439 Speaker 1: and what seems most consistent with the overall passage of 376 00:24:10,480 --> 00:24:14,199 Speaker 1: the scripture under consideration. This is when he gets to 377 00:24:15,840 --> 00:24:20,520 Speaker 1: Daniel eight. Daniel eighth is a pivotal text for Miller. Uh. 378 00:24:20,800 --> 00:24:25,680 Speaker 1: He is especially taken with Daniel A fourteen, a relatively 379 00:24:26,080 --> 00:24:29,720 Speaker 1: short little verse. It just says, and he said unto me, 380 00:24:30,280 --> 00:24:34,159 Speaker 1: unto two thousand and three hundred days, then shall the 381 00:24:34,240 --> 00:24:38,680 Speaker 1: sanctuary be cleansed? It's about the cleansing of sin from earth, 382 00:24:39,080 --> 00:24:42,800 Speaker 1: and so he thinks. He muddles this over. You know, 383 00:24:42,920 --> 00:24:46,679 Speaker 1: picture the montage or you know that meme with the 384 00:24:46,680 --> 00:24:50,720 Speaker 1: guy from Narco's who's just standing around in his empty house. 385 00:24:51,200 --> 00:24:54,000 Speaker 1: You guys know thee. Yeah, he's doing he's doing that, 386 00:24:54,080 --> 00:24:57,119 Speaker 1: and through his head Daniel A fourteen think also of 387 00:24:57,119 --> 00:25:00,520 Speaker 1: the beautiful mind meme with all the equation superimposed or 388 00:25:00,600 --> 00:25:03,600 Speaker 1: the galaxy brand meaning which would require can maybe comparing 389 00:25:03,640 --> 00:25:05,920 Speaker 1: different things, but still I like the like the ultimate 390 00:25:06,640 --> 00:25:09,480 Speaker 1: mind explosion when at the end um. But yeah, he 391 00:25:09,480 --> 00:25:13,840 Speaker 1: he thinks about this and starts to wrap his head around, uh, 392 00:25:14,040 --> 00:25:17,720 Speaker 1: something that he felt may have been missed. He believes 393 00:25:17,800 --> 00:25:22,040 Speaker 1: that Christ would return at that time, at the hundred 394 00:25:22,160 --> 00:25:25,600 Speaker 1: year period that was that was a referenced in Daniel 395 00:25:25,640 --> 00:25:28,919 Speaker 1: eight four team. He was really just starting to understand 396 00:25:28,960 --> 00:25:32,760 Speaker 1: the message and actually initially kind of misunderstood what its 397 00:25:32,760 --> 00:25:37,480 Speaker 1: connection might be. Prophecy. Yeah, yeah, he thinks, Okay, Cleansey 398 00:25:37,520 --> 00:25:42,320 Speaker 1: and the sanctuary. Really and you've seen this in many 399 00:25:42,400 --> 00:25:49,119 Speaker 1: religious services, right where the the religious leader quotes a 400 00:25:49,200 --> 00:25:51,679 Speaker 1: passage from a holy text and then says, but what 401 00:25:51,760 --> 00:25:54,400 Speaker 1: does that mean exactly? You know, let's break it down. 402 00:25:54,640 --> 00:25:57,480 Speaker 1: What is a date? I said, what is a date? 403 00:25:57,880 --> 00:26:00,159 Speaker 1: And you know it goes on. He's doing the for 404 00:26:00,240 --> 00:26:05,240 Speaker 1: himself often and he says, Okay, cleansing the sanctuary. What 405 00:26:05,320 --> 00:26:09,879 Speaker 1: does this mean? Well, this means cleansing the earthly sanctuary. 406 00:26:09,920 --> 00:26:13,879 Speaker 1: This means cleansing of the church at the return of Christ, 407 00:26:13,920 --> 00:26:18,200 Speaker 1: because what is the church but the earthly sanctuary? And however, 408 00:26:18,600 --> 00:26:22,399 Speaker 1: he says and stops himself, the sanctuary referred to here 409 00:26:22,880 --> 00:26:27,199 Speaker 1: is instead the heavenly sanctuary. And then he dives into 410 00:26:27,280 --> 00:26:32,200 Speaker 1: something called the day year principle. You guys know about 411 00:26:32,240 --> 00:26:36,560 Speaker 1: this one. I didn't until researching this, you know. And 412 00:26:36,600 --> 00:26:39,280 Speaker 1: big shout of super duper research associated Zach Williams for 413 00:26:39,640 --> 00:26:41,879 Speaker 1: digging deep into this stuff. For us, it's hipping us 414 00:26:41,880 --> 00:26:43,879 Speaker 1: to some of these concepts that you know, both of 415 00:26:43,960 --> 00:26:48,119 Speaker 1: us being equally fascinated with end of days prophecies and 416 00:26:48,200 --> 00:26:50,800 Speaker 1: doomsday theology and all of that. There's a lot of 417 00:26:50,800 --> 00:26:53,240 Speaker 1: new stuff in here for me as well. So, Ben, 418 00:26:53,280 --> 00:26:56,439 Speaker 1: could you explain to us the day year principle. Yeah, 419 00:26:56,600 --> 00:26:59,399 Speaker 1: so it's also called the year day principle or the 420 00:26:59,480 --> 00:27:01,800 Speaker 1: year or a day principle, which is I think a 421 00:27:01,840 --> 00:27:05,399 Speaker 1: more accurate way to describe it. It's a way of 422 00:27:05,440 --> 00:27:12,040 Speaker 1: interpreting biblical prophecy in which the word day in any 423 00:27:12,480 --> 00:27:16,440 Speaker 1: prophetic statement is considered to be symbolic of a year 424 00:27:16,560 --> 00:27:22,600 Speaker 1: of actual time. So from Miller's interpretation, that twenty three 425 00:27:23,080 --> 00:27:28,560 Speaker 1: hundred day prophecy is really twenty three hundred years. And 426 00:27:28,640 --> 00:27:33,280 Speaker 1: so this leads into initially calculate the yes, Jesus Christ 427 00:27:33,320 --> 00:27:36,280 Speaker 1: is returning, because remember Miller's a Christian, he believes all 428 00:27:36,280 --> 00:27:40,520 Speaker 1: this stuff. He says, Jesus Christ is returning, and Christ 429 00:27:40,600 --> 00:27:44,520 Speaker 1: is coming back in eighteen forty three, and then you know, eureka. 430 00:27:44,640 --> 00:27:46,640 Speaker 1: He clapped his hands. He's like, of course, it makes 431 00:27:46,640 --> 00:27:51,359 Speaker 1: sense here for a day. That's solid math, and the 432 00:27:51,440 --> 00:27:54,560 Speaker 1: church will be cleansed during that time because it is 433 00:27:54,960 --> 00:27:59,439 Speaker 1: a sanctuary. So one day in prophetic scripture equals one 434 00:27:59,520 --> 00:28:03,120 Speaker 1: year of act full time. So that's twenty three years 435 00:28:03,200 --> 00:28:05,760 Speaker 1: of history. That's what the prophecy of Daniel eight is. 436 00:28:06,359 --> 00:28:09,000 Speaker 1: And uh, the details of the system that he makes 437 00:28:09,200 --> 00:28:13,760 Speaker 1: Miller not Daniel, are complicated, I like dug into it, 438 00:28:13,840 --> 00:28:19,080 Speaker 1: and it's still it's Yeah, it's a little more of 439 00:28:19,119 --> 00:28:22,280 Speaker 1: an esoteric kind of like obscured version of like dog 440 00:28:22,359 --> 00:28:26,080 Speaker 1: years to human years conversions, you know. Um, but yeah, 441 00:28:26,200 --> 00:28:29,760 Speaker 1: it gets a little funky if you look too deeply 442 00:28:29,840 --> 00:28:35,360 Speaker 1: into it. But so, you know, again, super complicated, super 443 00:28:35,760 --> 00:28:39,800 Speaker 1: kind of you know, to obscured any other five dollar 444 00:28:39,840 --> 00:28:43,040 Speaker 1: word for complicated and mysterious really because it was kind 445 00:28:43,080 --> 00:28:46,880 Speaker 1: of this like you know, mystery theology kind of thing 446 00:28:46,960 --> 00:28:48,640 Speaker 1: at least had the vibe of that. So they're a 447 00:28:48,680 --> 00:28:51,880 Speaker 1: little hard to follow. Much like the story of elden Ring, 448 00:28:52,280 --> 00:28:55,400 Speaker 1: he drew upon passages in the Book of Daniel, as 449 00:28:55,400 --> 00:28:57,680 Speaker 1: we mentioned that referred to one thousand, two hundred and 450 00:28:57,680 --> 00:29:00,600 Speaker 1: sixty days. Uh. He translated the days in two years, 451 00:29:01,360 --> 00:29:04,000 Speaker 1: and then he used that as the start point to 452 00:29:05,040 --> 00:29:10,560 Speaker 1: the notion of rebuilding the Jewish Temple after the captivity 453 00:29:10,600 --> 00:29:14,280 Speaker 1: of the Babylonians and moving forward from that point. And 454 00:29:14,280 --> 00:29:17,840 Speaker 1: that is often like a very important point in history, right, 455 00:29:17,920 --> 00:29:22,080 Speaker 1: ben like that, the rebuilding of the Jewish Temple, especially 456 00:29:22,120 --> 00:29:26,760 Speaker 1: like you know, in uh traditional um, Jewish history and faith, 457 00:29:26,960 --> 00:29:31,440 Speaker 1: that's a very important, uh historical event that often time 458 00:29:31,600 --> 00:29:37,000 Speaker 1: is marked by yeah, absolutely, and for people who consider 459 00:29:37,080 --> 00:29:42,200 Speaker 1: themselves skeptics overall, or for people at the time who 460 00:29:42,200 --> 00:29:46,400 Speaker 1: are skeptical of Miller's findings. This is the moment where 461 00:29:46,440 --> 00:29:49,400 Speaker 1: you say, Okay, I feel like you are just moving 462 00:29:49,440 --> 00:29:52,960 Speaker 1: things around to fit a conclusion, which is the idea 463 00:29:53,040 --> 00:29:56,719 Speaker 1: that this is all possibly going to happen while you 464 00:29:56,760 --> 00:29:59,960 Speaker 1: are alive. That's again, that's the thing that's pretty common 465 00:30:00,040 --> 00:30:09,200 Speaker 1: with a lot of cult leaders, and it's maybe unfair 466 00:30:09,240 --> 00:30:11,240 Speaker 1: to call him a cult leader. At this point. He's 467 00:30:11,280 --> 00:30:13,760 Speaker 1: not trying to get over on people or run their lives. 468 00:30:14,600 --> 00:30:16,760 Speaker 1: He is getting a lot of pr though, and there 469 00:30:16,800 --> 00:30:20,240 Speaker 1: are a lot of folks in his time who totally 470 00:30:20,240 --> 00:30:24,600 Speaker 1: buy into this system. He lectures around Vermont in New York, 471 00:30:25,240 --> 00:30:30,840 Speaker 1: he gets invited to increasingly far away places Massachusetts, New Hampshire, Maine, 472 00:30:30,840 --> 00:30:35,680 Speaker 1: in Connecticut, he's getting momentum. And by eighteen forty, just 473 00:30:35,880 --> 00:30:39,520 Speaker 1: three years before the Second Coming of Christ Peris calculations, 474 00:30:40,200 --> 00:30:45,400 Speaker 1: a Boston publisher named Joshua Vaughan Himes starts a newspaper 475 00:30:45,560 --> 00:30:51,000 Speaker 1: dedicated entirely to William Miller's teachings as he is traveling 476 00:30:51,000 --> 00:30:53,600 Speaker 1: around lecturing. So now you've got the power of the 477 00:30:53,640 --> 00:30:56,000 Speaker 1: press again, just like when he was writing into the 478 00:30:56,120 --> 00:30:59,920 Speaker 1: Vermont Telegraph at this point. Now we can properly call 479 00:31:00,000 --> 00:31:04,400 Speaker 1: all his belief system a movement, the Miller Wite movement, 480 00:31:05,120 --> 00:31:10,720 Speaker 1: and Himes is a convert as well. Himes first encounters 481 00:31:10,760 --> 00:31:14,680 Speaker 1: Miller in New Hampshire and then says, Okay, I get 482 00:31:14,720 --> 00:31:17,560 Speaker 1: what you're saying. Miller. You've got to come with me 483 00:31:17,680 --> 00:31:20,400 Speaker 1: to Chardon Street Chapel in Boston. You've got to preach 484 00:31:20,440 --> 00:31:23,520 Speaker 1: to those folks. Miller is ted toes down on this. 485 00:31:23,960 --> 00:31:27,880 Speaker 1: He goes and preaches multiple times to packed audiences throughout 486 00:31:27,960 --> 00:31:31,720 Speaker 1: December of eighteen thirty nine, and then Himes and him 487 00:31:32,200 --> 00:31:36,240 Speaker 1: they become friends over this time, and so Himes says, father, Miller, 488 00:31:36,680 --> 00:31:38,760 Speaker 1: you've got to you've got to come to my house, 489 00:31:38,880 --> 00:31:42,440 Speaker 1: come to my personal house, and look, I'm gonna make 490 00:31:42,480 --> 00:31:45,800 Speaker 1: sure that you can talk to people in every single 491 00:31:45,960 --> 00:31:49,960 Speaker 1: city in the Union. And Miller is okay with this. 492 00:31:50,320 --> 00:31:52,880 Speaker 1: But again, he's not a p T. Bartum, he's not 493 00:31:52,920 --> 00:31:55,840 Speaker 1: a flim flam artist. He really believes in what he's saying. 494 00:31:56,360 --> 00:32:00,200 Speaker 1: And Himes is like the power, Himes is power. Read 495 00:32:00,280 --> 00:32:02,520 Speaker 1: this thought. You know it's funny. Man. We talked about 496 00:32:02,560 --> 00:32:05,760 Speaker 1: this pretty recently. I can't remember what episode, just the 497 00:32:05,800 --> 00:32:08,680 Speaker 1: idea of how some flim flam men don't know they're 498 00:32:08,680 --> 00:32:13,080 Speaker 1: flim flam men. And again, this is all based in 499 00:32:13,120 --> 00:32:15,520 Speaker 1: the power of belief, and there may well still be 500 00:32:15,560 --> 00:32:17,880 Speaker 1: some people to believe in what Miller put out there. 501 00:32:18,280 --> 00:32:21,880 Speaker 1: But it's an interesting line because you're out there converting 502 00:32:21,960 --> 00:32:25,640 Speaker 1: people with the best of intentions, maybe, but also putting 503 00:32:25,640 --> 00:32:28,480 Speaker 1: them in a situation that is a form of kind 504 00:32:28,480 --> 00:32:31,680 Speaker 1: of almost psychosis, you know, or uh, the kind of 505 00:32:31,720 --> 00:32:36,040 Speaker 1: belief system that is so extreme and so kind of 506 00:32:36,160 --> 00:32:40,320 Speaker 1: nihilistic that it could put their families, their relationship with 507 00:32:40,320 --> 00:32:43,160 Speaker 1: their families in jeopardy. It's almost like a Q and 508 00:32:43,320 --> 00:32:45,920 Speaker 1: on kind of situation, you know. And again, not trying 509 00:32:45,920 --> 00:32:48,600 Speaker 1: to disparage people who believe in the rapture of things 510 00:32:48,640 --> 00:32:52,800 Speaker 1: like that. I personally think it's it's not on, but 511 00:32:53,200 --> 00:32:55,080 Speaker 1: you know, people are gonna believe, they're gonna believe, and 512 00:32:55,080 --> 00:32:59,080 Speaker 1: I fully believe in your power and right to do so. 513 00:32:59,440 --> 00:33:02,240 Speaker 1: But it is an interesting line when you say he's 514 00:33:02,280 --> 00:33:05,000 Speaker 1: not a flam flam man. But from the outset, a 515 00:33:05,000 --> 00:33:09,920 Speaker 1: lot of these revival tent preachers could be seen that way. 516 00:33:10,000 --> 00:33:12,520 Speaker 1: It's all about what's in their heart? Do they believe 517 00:33:12,960 --> 00:33:16,239 Speaker 1: or are they after something more specific? Yeah, and I 518 00:33:16,280 --> 00:33:18,920 Speaker 1: love a I love a good tent revival and just 519 00:33:19,040 --> 00:33:21,640 Speaker 1: like the uh, the energy of it. Um. But I 520 00:33:21,720 --> 00:33:25,080 Speaker 1: see exactly what your what your point is there. Himes 521 00:33:25,160 --> 00:33:27,480 Speaker 1: is not the originator of these ideas, but he is 522 00:33:27,520 --> 00:33:30,400 Speaker 1: a huge force in the popularization of it. Let's talk 523 00:33:30,440 --> 00:33:33,040 Speaker 1: a little bit about how we get to that newspapers. 524 00:33:33,120 --> 00:33:38,200 Speaker 1: So Himes decides, I'm gonna be your publicist. I'm gonna 525 00:33:38,240 --> 00:33:40,600 Speaker 1: be like your marketing guy. I'm gonna be your brand 526 00:33:40,640 --> 00:33:44,120 Speaker 1: manager for your message. So he gets Millar to preach 527 00:33:44,160 --> 00:33:48,240 Speaker 1: in New York, in Philly, in Washington. Uh. Miller is 528 00:33:48,280 --> 00:33:50,600 Speaker 1: not used to this. This is the big leagues for him. 529 00:33:50,600 --> 00:33:55,080 Speaker 1: This is deep water and U. Now he has gone 530 00:33:55,120 --> 00:33:58,440 Speaker 1: from talking to like groups in small towns in New 531 00:33:58,480 --> 00:34:02,360 Speaker 1: England two thousands of Americans in the biggest cities in 532 00:34:02,360 --> 00:34:06,280 Speaker 1: the country. And Miller says, Okay, look, that's great. We 533 00:34:06,320 --> 00:34:09,360 Speaker 1: can have you walking around pressing the flesh all the 534 00:34:09,440 --> 00:34:11,240 Speaker 1: live long day up till the end of the world. 535 00:34:11,320 --> 00:34:16,440 Speaker 1: In however, we need to take advantage of mass media. 536 00:34:16,880 --> 00:34:20,920 Speaker 1: And that's why Himes publishes that newspaper we're talking about 537 00:34:20,960 --> 00:34:24,880 Speaker 1: the signs of the Times. Himes had knew the odds 538 00:34:24,880 --> 00:34:26,640 Speaker 1: were against him. He didn't have the money to make 539 00:34:26,680 --> 00:34:29,600 Speaker 1: this himself in a sustainable way, and he didn't have 540 00:34:29,640 --> 00:34:34,440 Speaker 1: a built in sturdy subscription base. But he was able 541 00:34:34,520 --> 00:34:37,040 Speaker 1: to convince This is how we know Himes himself must 542 00:34:37,040 --> 00:34:40,720 Speaker 1: have been charismatic. He was able to convince a group 543 00:34:40,760 --> 00:34:45,760 Speaker 1: called down Jackson Anti Slavery publishers to print the paper. 544 00:34:46,280 --> 00:34:50,000 Speaker 1: And these guys, these publishers, said, well, the interest in 545 00:34:50,080 --> 00:34:53,759 Speaker 1: the second Advent, that where it's going to be important later, folks, 546 00:34:53,760 --> 00:34:57,480 Speaker 1: This second coming has grown so much that we could 547 00:34:57,560 --> 00:35:01,359 Speaker 1: definitely sell papers off this. We sell it out this. 548 00:35:02,440 --> 00:35:05,720 Speaker 1: You know what, they said, Himes, Miller, we will assume 549 00:35:05,760 --> 00:35:09,680 Speaker 1: the financial responsibility for keeping the paper going and publishing 550 00:35:09,719 --> 00:35:14,799 Speaker 1: it semi monthly if you, Himes can make content for 551 00:35:14,880 --> 00:35:18,759 Speaker 1: it and then start building a subscription list. And Himes said, 552 00:35:18,800 --> 00:35:21,480 Speaker 1: you know what, I'll do it as a volunteer. Yeah. 553 00:35:21,480 --> 00:35:24,560 Speaker 1: And they're like, Himes, your signs at the Times must 554 00:35:24,680 --> 00:35:29,640 Speaker 1: rhyme because that's gonna sell more papers to right right, Yes, 555 00:35:30,160 --> 00:35:31,960 Speaker 1: but I think it's a missed opportunity. You should have 556 00:35:31,960 --> 00:35:34,840 Speaker 1: been Himes Signs of the Times. Um, but this is 557 00:35:34,880 --> 00:35:38,480 Speaker 1: a big deal. This is a platform, a real platform, 558 00:35:38,520 --> 00:35:41,000 Speaker 1: and it turns out it was it was a big deal. 559 00:35:41,000 --> 00:35:43,040 Speaker 1: At the end of the first year publication, the Signs 560 00:35:43,120 --> 00:35:46,239 Speaker 1: of the Times by Himes had a subscription base of 561 00:35:46,320 --> 00:35:51,239 Speaker 1: fIF people, which might not seem massive. Um, but these 562 00:35:51,280 --> 00:35:56,719 Speaker 1: are all like hardline, devout believers. So from these relatively 563 00:35:56,760 --> 00:36:00,400 Speaker 1: meager beginnings, Himes able to persuade down Jack and to 564 00:36:00,520 --> 00:36:04,000 Speaker 1: sell him the paper. And by two the paper had 565 00:36:04,000 --> 00:36:08,160 Speaker 1: gained so much attention that Himes began to publish it weekly, 566 00:36:08,480 --> 00:36:12,040 Speaker 1: and nine months after that a man named Josiah Litch 567 00:36:12,480 --> 00:36:17,200 Speaker 1: was hired as the associate editor. Um, you can't have 568 00:36:17,280 --> 00:36:20,560 Speaker 1: a name like Josiah Lytch and not be a hardline 569 00:36:20,640 --> 00:36:24,000 Speaker 1: religious nut. Not spelled like lich king though, it's l 570 00:36:24,080 --> 00:36:26,680 Speaker 1: I T C H. So shut out all my fellow 571 00:36:26,760 --> 00:36:30,640 Speaker 1: D and D D and defense. Yeah, it's Josiah Litch, 572 00:36:30,800 --> 00:36:34,200 Speaker 1: not the litch King. They're the first of the first 573 00:36:34,200 --> 00:36:39,600 Speaker 1: of the post with a Millerite focused publication, but they're 574 00:36:39,600 --> 00:36:44,520 Speaker 1: not the only ones. Other Millierite themed periodicals start getting 575 00:36:44,560 --> 00:36:48,320 Speaker 1: published over the next few years. It's a very compelling strategy. 576 00:36:48,480 --> 00:36:51,920 Speaker 1: The second coming of Christ is in eighteen forty three, 577 00:36:52,280 --> 00:36:54,759 Speaker 1: it's next year, you want to read a paper about it. 578 00:36:54,960 --> 00:36:58,600 Speaker 1: Of course, the money flies out of people's hands, and 579 00:36:59,040 --> 00:37:02,600 Speaker 1: not all of these periodicals are as successful as the 580 00:37:02,719 --> 00:37:07,439 Speaker 1: Signs of the Times. But Himes doesn't stop there. There 581 00:37:07,440 --> 00:37:10,560 Speaker 1: are a plethora of publications, and whenever I say the 582 00:37:10,560 --> 00:37:13,680 Speaker 1: word plethora, I want to point out that plethora means 583 00:37:13,719 --> 00:37:16,239 Speaker 1: too much of something, not just a lot, means so 584 00:37:16,320 --> 00:37:21,279 Speaker 1: much that it's not good. So they're the markets flooded. Uh. 585 00:37:21,440 --> 00:37:25,120 Speaker 1: Himes is moving on to other things, and he's publishing 586 00:37:25,440 --> 00:37:29,600 Speaker 1: books and tracks like pamphlets that are written by Miller 587 00:37:29,760 --> 00:37:33,480 Speaker 1: and other preachers who agree with him, other Advent preachers. 588 00:37:33,560 --> 00:37:38,239 Speaker 1: He calls this the Second Advent Library. If you are millerite, 589 00:37:38,320 --> 00:37:41,240 Speaker 1: if you are down with his teachings and his calculations, 590 00:37:42,000 --> 00:37:45,600 Speaker 1: you are encouraged not just to buy these books, but 591 00:37:45,719 --> 00:37:48,240 Speaker 1: to buy a copy for yourself, and buy a copy 592 00:37:48,280 --> 00:37:50,399 Speaker 1: to lend out to your friends and neighbors, so they 593 00:37:50,440 --> 00:37:54,480 Speaker 1: get the good word. Uh and uh then they develop 594 00:37:54,600 --> 00:37:58,680 Speaker 1: even like now they're getting into merchandising. Right. Himes doing 595 00:37:59,120 --> 00:38:02,680 Speaker 1: right works with Charles fitch Letch and a guy with 596 00:38:02,719 --> 00:38:13,040 Speaker 1: a really cool name, Apollos Hail to create a prophetic chart, 597 00:38:14,120 --> 00:38:17,799 Speaker 1: and they developed this for use in eighty two. Yeah, 598 00:38:17,840 --> 00:38:19,600 Speaker 1: what wouldn't it be funny if, like, you know, the 599 00:38:19,680 --> 00:38:22,440 Speaker 1: Advent calendar, like it was like a piece of chocolate 600 00:38:22,480 --> 00:38:26,360 Speaker 1: for every day leading up to the apocalypse. Small small 601 00:38:26,440 --> 00:38:29,440 Speaker 1: consolation there, I did. I didn't really realize until the 602 00:38:29,440 --> 00:38:32,160 Speaker 1: research for this episode that Advent does refer to like 603 00:38:32,200 --> 00:38:36,239 Speaker 1: the second coming of Christ um, which I guess is 604 00:38:36,280 --> 00:38:38,920 Speaker 1: what happens when well, I don't understand why is an 605 00:38:38,960 --> 00:38:41,400 Speaker 1: advent calendar then, because this isn't the Advent calendar. It 606 00:38:41,480 --> 00:38:44,960 Speaker 1: leads up to Christmas, which is when it's the birth 607 00:38:45,000 --> 00:38:47,719 Speaker 1: of That's not that's the birth, but not the rebirth 608 00:38:47,800 --> 00:38:51,919 Speaker 1: that would be Easter, right, The rebirth is the resurrection 609 00:38:52,000 --> 00:38:56,880 Speaker 1: of Christ. The second Advent is the second Coming, so 610 00:38:56,960 --> 00:39:01,520 Speaker 1: the Advent calendar celebrates the first coming. That's alright, I suppose. So, 611 00:39:01,560 --> 00:39:03,440 Speaker 1: I just it seems to me like the word advent 612 00:39:03,520 --> 00:39:06,520 Speaker 1: specifically refers to a second coming, so they should just 613 00:39:06,520 --> 00:39:08,759 Speaker 1: call it like a baby Jesus birthday calendar or something. 614 00:39:08,800 --> 00:39:11,480 Speaker 1: It's a little confusing as all, yeah, but it's just 615 00:39:11,560 --> 00:39:14,440 Speaker 1: the It comes from the Latin Adventist just means coming. 616 00:39:14,560 --> 00:39:18,880 Speaker 1: So in the church calendar, it's the advent calendar is 617 00:39:18,880 --> 00:39:21,960 Speaker 1: the period of preparation for the celebration of the Birth 618 00:39:22,000 --> 00:39:25,600 Speaker 1: of Christ at Christmas. But then the second Advent is 619 00:39:25,640 --> 00:39:29,239 Speaker 1: the preparation for the second coming of Christ. Ben he 620 00:39:29,360 --> 00:39:32,160 Speaker 1: got me, thank you for that. Um. So here's the thing. 621 00:39:32,880 --> 00:39:37,200 Speaker 1: We start seeing these, uh, this literature being spread outside 622 00:39:37,200 --> 00:39:41,280 Speaker 1: of the United States. Around fifty thousand copies of Signs 623 00:39:41,280 --> 00:39:43,120 Speaker 1: of the time As were distributed in the US and 624 00:39:43,200 --> 00:39:47,680 Speaker 1: in Europe. And it wasn't long before the little Rags 625 00:39:47,719 --> 00:39:51,399 Speaker 1: started to get some some real attention, and not all 626 00:39:51,480 --> 00:39:55,359 Speaker 1: good attention, um, from the secular press, because this is 627 00:39:55,440 --> 00:40:00,080 Speaker 1: some hardline doom and gloom stuff that could be I 628 00:40:00,080 --> 00:40:03,160 Speaker 1: can see how it could be met with some you know, resentment. 629 00:40:03,239 --> 00:40:05,759 Speaker 1: It's like, what why are you spreading all this, like 630 00:40:06,080 --> 00:40:08,480 Speaker 1: this misinformation about the end of the world getting people 631 00:40:08,480 --> 00:40:12,160 Speaker 1: all worked up into a tizzy. Yeah. And also I 632 00:40:12,200 --> 00:40:14,919 Speaker 1: want to pause here just for a second, because we're 633 00:40:14,920 --> 00:40:20,080 Speaker 1: getting really close to his original eighteen forty three prediction, right, 634 00:40:20,760 --> 00:40:27,960 Speaker 1: but he has begun to modify this prediction and his 635 00:40:29,040 --> 00:40:31,800 Speaker 1: he never sets an exact date, He sets a window 636 00:40:31,840 --> 00:40:37,359 Speaker 1: of time. So at the urging of his followers, he 637 00:40:37,560 --> 00:40:40,800 Speaker 1: narrows his time frame down to this, and want to 638 00:40:40,840 --> 00:40:43,800 Speaker 1: give this quotation from him. He says, My principles of 639 00:40:43,880 --> 00:40:47,600 Speaker 1: brief are that Jesus Christ will come again to this earth, cleanse, purify, 640 00:40:47,719 --> 00:40:50,920 Speaker 1: and take possession of the same with all the saints 641 00:40:51,000 --> 00:40:55,520 Speaker 1: sometime between here it is March one, eighteen forty three 642 00:40:55,800 --> 00:41:00,000 Speaker 1: and March one, eighteen forty four. So when you hear 643 00:41:00,000 --> 00:41:03,359 Speaker 1: hear him talking about when you when you hear us 644 00:41:03,360 --> 00:41:07,440 Speaker 1: talking about these secular responses, know that we're getting close 645 00:41:07,520 --> 00:41:10,399 Speaker 1: to that window. But we haven't crossed the window yet, 646 00:41:10,440 --> 00:41:13,640 Speaker 1: and we haven't gotten to eighteen forty five, or indeed 647 00:41:13,680 --> 00:41:17,200 Speaker 1: April eighteen forty four. But you are, you are on 648 00:41:17,239 --> 00:41:21,080 Speaker 1: the money. People started calling him out and saying that 649 00:41:21,160 --> 00:41:26,640 Speaker 1: maybe maybe he was a con artist. When the second 650 00:41:26,640 --> 00:41:30,120 Speaker 1: Millerie Journal came out, it was called The Midnight Cry, 651 00:41:30,239 --> 00:41:34,200 Speaker 1: which is a great name for a publication, right. It 652 00:41:34,320 --> 00:41:37,560 Speaker 1: launches in November eighteen forty two, just a few months 653 00:41:37,560 --> 00:41:44,000 Speaker 1: before Miller's Apocalyptic Window, and when it launches a paper 654 00:41:44,000 --> 00:41:49,200 Speaker 1: out of New Hampshire, the Congregational Journal says, Huh, looks 655 00:41:49,239 --> 00:41:51,600 Speaker 1: like these folks have made a profitable business out of 656 00:41:51,680 --> 00:41:55,680 Speaker 1: scaring people. And then they said quote, though the world's 657 00:41:55,760 --> 00:41:59,440 Speaker 1: doom is announced to be the thirteenth of next month, 658 00:41:59,800 --> 00:42:03,239 Speaker 1: his prospective covers thirteen weeks, for which period he does 659 00:42:03,280 --> 00:42:07,279 Speaker 1: not hesitate to take payments in advance. So they're saying 660 00:42:07,360 --> 00:42:11,440 Speaker 1: like you're you're taking money after the apocalypse. In our opinion, 661 00:42:12,200 --> 00:42:17,279 Speaker 1: it's weird because the critics aren't just secular people. The 662 00:42:17,400 --> 00:42:23,440 Speaker 1: critics are also other established religious denominations, and they get 663 00:42:23,480 --> 00:42:26,360 Speaker 1: more and more intolerant of this. Like if you were 664 00:42:26,400 --> 00:42:29,400 Speaker 1: a preacher and you're known to have h an association 665 00:42:29,520 --> 00:42:32,520 Speaker 1: with Millerism, then when you're on a tour, when you're 666 00:42:32,520 --> 00:42:34,560 Speaker 1: traveling and you want to talk to other people about 667 00:42:34,600 --> 00:42:37,960 Speaker 1: the message of God, they're more and more likely to say, oh, no, 668 00:42:38,480 --> 00:42:41,640 Speaker 1: I've heard about you. Guys. There is no there's no 669 00:42:41,680 --> 00:42:44,839 Speaker 1: pulpit for you here, no platform. It's okay. I brought 670 00:42:44,880 --> 00:42:51,719 Speaker 1: my own Apple box, my own box, and my own megaphone, 671 00:42:51,960 --> 00:42:54,920 Speaker 1: which was also invented by Himes. Kidding, it's just a 672 00:42:55,000 --> 00:42:58,239 Speaker 1: coiled up piece of cardboard. You know that. I shout 673 00:42:58,320 --> 00:43:00,520 Speaker 1: him to one end, but it definitely amplifies does the job. 674 00:43:00,840 --> 00:43:04,560 Speaker 1: So as as we decided Noll, this is going to 675 00:43:04,600 --> 00:43:08,400 Speaker 1: be a two parter. We're all very much into this idea, 676 00:43:08,520 --> 00:43:10,720 Speaker 1: and we've gone for like an hour and we haven't 677 00:43:10,760 --> 00:43:14,160 Speaker 1: even gotten to the turn right. A credit to the 678 00:43:14,200 --> 00:43:17,560 Speaker 1: bonkers nature of this story and to our super research 679 00:43:17,600 --> 00:43:21,360 Speaker 1: associate Zachary Williams for digging this one up for us 680 00:43:21,360 --> 00:43:25,160 Speaker 1: and doing such a fine job, very thorough, very thorough, 681 00:43:25,239 --> 00:43:28,640 Speaker 1: that man um. But yeah, one of our rare preemptive 682 00:43:28,680 --> 00:43:30,239 Speaker 1: two parts. I think you're gonna be seeing maybe a 683 00:43:30,239 --> 00:43:32,520 Speaker 1: few more of these coming down the pike where we're 684 00:43:32,520 --> 00:43:34,120 Speaker 1: gonna let you know ahead time. We do hate that 685 00:43:34,200 --> 00:43:37,319 Speaker 1: we have to make this one a Thursday Tuesday situation, 686 00:43:37,400 --> 00:43:41,279 Speaker 1: but it couldn't be helped. Couldn't be helped. Yeah, and 687 00:43:41,480 --> 00:43:44,400 Speaker 1: we think it is going to be BEHINDS fifty seven 688 00:43:44,440 --> 00:43:47,200 Speaker 1: style worth the way good things come to those wait, 689 00:43:47,280 --> 00:43:51,040 Speaker 1: I think is the tagline. But tune in this Tuesday 690 00:43:51,239 --> 00:43:55,719 Speaker 1: to hear about what went wrong with Millerism, to learn 691 00:43:55,719 --> 00:43:59,480 Speaker 1: a little bit more about the dark side of the equation, 692 00:43:59,640 --> 00:44:04,440 Speaker 1: and uh, particularly to learn about something called the Great Disappointment. 693 00:44:04,840 --> 00:44:06,919 Speaker 1: I just don't see how anything could possibly go wrong 694 00:44:06,960 --> 00:44:08,640 Speaker 1: with this story band. It feels like it's just being 695 00:44:08,680 --> 00:44:12,520 Speaker 1: set up for a a real climactic victory here for 696 00:44:12,640 --> 00:44:16,479 Speaker 1: forrel Miller and his uh his, his followers. But yeah, 697 00:44:17,320 --> 00:44:22,319 Speaker 1: maybe we did kind of spoil I guess history really 698 00:44:22,360 --> 00:44:24,640 Speaker 1: spoiled it more than anything that you know. We we 699 00:44:24,719 --> 00:44:27,600 Speaker 1: haven't been raptured yet that we know of, um, But 700 00:44:27,640 --> 00:44:29,320 Speaker 1: it's funny, you know, And we'll talk about this a 701 00:44:29,320 --> 00:44:31,560 Speaker 1: little bit in the second episode, but this is almost 702 00:44:31,640 --> 00:44:33,919 Speaker 1: kind of a pre rapture kind of situation, at least 703 00:44:33,920 --> 00:44:36,600 Speaker 1: in the rapture, like the good people get to be 704 00:44:36,719 --> 00:44:39,840 Speaker 1: lifted up and taken too Jesus, and the baddies, you know, 705 00:44:39,960 --> 00:44:43,319 Speaker 1: get assumed presumably you know, cast down into the the 706 00:44:43,360 --> 00:44:46,960 Speaker 1: pit or just incinerated or something. No, it depends on 707 00:44:47,000 --> 00:44:49,480 Speaker 1: the version. There's also the whole left behind model where 708 00:44:49,680 --> 00:44:52,239 Speaker 1: just all the good people disappear and then the bad 709 00:44:52,280 --> 00:44:55,640 Speaker 1: people to stay on earth, which is I guess a 710 00:44:55,719 --> 00:44:59,880 Speaker 1: punishment worse than than hell. Yeah, and we can't wait 711 00:45:00,280 --> 00:45:02,120 Speaker 1: for you to be part of this story, for you 712 00:45:02,239 --> 00:45:05,640 Speaker 1: to join the conversation with us, So tune in next 713 00:45:05,680 --> 00:45:10,080 Speaker 1: Tuesday for part two of Millerism and learn why we're 714 00:45:10,160 --> 00:45:14,640 Speaker 1: still around after eighteen forty something. Making a podcast in 715 00:45:14,680 --> 00:45:18,759 Speaker 1: two thanks as always to our own personal profit, the 716 00:45:18,760 --> 00:45:23,279 Speaker 1: one and only super producer, Mr Max Williams. Thanks to Yes, 717 00:45:23,360 --> 00:45:25,960 Speaker 1: thanks to first of his name, the quister a K. 718 00:45:26,280 --> 00:45:30,319 Speaker 1: Jonathan Strickland, Thanks to Alex Williams, who else, No, of course, 719 00:45:30,400 --> 00:45:34,400 Speaker 1: Chris frostiotas here in Spearity's Jeff coats the same. Uh. 720 00:45:34,440 --> 00:45:37,239 Speaker 1: You know what, Max gets another thanks for me, and 721 00:45:37,320 --> 00:45:40,200 Speaker 1: I'm gonna give no c Max. That's he screwed it up. Man. 722 00:45:40,440 --> 00:45:43,239 Speaker 1: You can't double woo. You can't triple woo yourself. I 723 00:45:43,320 --> 00:45:46,320 Speaker 1: was gonna woo you so that you're a personal woo 724 00:45:46,320 --> 00:45:50,080 Speaker 1: would have seemed a little less self congratulatory, but never mind. 725 00:45:50,160 --> 00:45:52,640 Speaker 1: Oh my god, you guys have been wooing each other 726 00:45:52,760 --> 00:45:55,759 Speaker 1: since that hot tub incident. I know it's son. There 727 00:45:55,800 --> 00:46:00,320 Speaker 1: was also that balcony the balcony incident where I was 728 00:46:00,400 --> 00:46:02,560 Speaker 1: wooed as well, and then we died on each other's 729 00:46:02,680 --> 00:46:05,719 Speaker 1: arms in a crypto sorts, only to be resurrected to 730 00:46:05,760 --> 00:46:09,600 Speaker 1: podcasts another day. I am so glad you guys are here. 731 00:46:10,000 --> 00:46:12,160 Speaker 1: This show is one of my favorite things to do, 732 00:46:12,600 --> 00:46:17,560 Speaker 1: and we hope you enjoy the wild story ahead. That's 733 00:46:17,560 --> 00:46:20,400 Speaker 1: it for us this week, folks. Uh don't join Occult 734 00:46:21,120 --> 00:46:24,360 Speaker 1: Definitely not unless you're into it. We'll see you next Seploix. 735 00:46:31,239 --> 00:46:33,320 Speaker 1: For more podcasts for My Heart Radio, visit the I 736 00:46:33,400 --> 00:46:36,319 Speaker 1: heart Radio app, Apple Podcasts, or wherever you listen to 737 00:46:36,360 --> 00:46:37,280 Speaker 1: your favorite shows.