The Prophetic Faith of Our Fathers, vol. 4

III. Significance of the Albany Conference

During the first few months there was extreme confusion, and consequent scattering of believers. Then, six months after the Disappointment, in order to resolve conflicting views and to find the way through, a number of Millerite leaders convened the Mutual Conference of Adventists at Albany, New York. Some sixty delegates from Adventist societies met on April 29, 1845, in this important conference. A number of the former leaders rallied around Miller. These included Himes, Litch, Bliss, Galusha, Hale, Fleming, and Fasset. The conference organized, with Galusha as president and Bliss and Fasset as secretaries. PFF4 833.2

But neither Storrs, Bates, White, Jacobs, nor Marsh was there. And Fitch had died just before the autumnal Disappointment. There were, in fact, quite a few dissenting voices about, though they had not yet formulated any distinctive policies or positions. Not only were divergent doctrines developing in various groups, but there was well-founded fear that mutual strife might prevent the reuniting of the broken bonds of their brotherhood. PFF4 833.3

1. PRINCIPLES ADOPTED AT ALBANY MEETING

The conference unanimously passed a report enumerating ten “principles upon which we can unite, ⁹ somewhat similar to the “Fundamental Principles” long published in the Millerite papers, substituting for the definite date for the advent a statement on its nearness, and adding that preaching must be continued to all men until the end (thus declaring indirectly on the question of the “shut door”); and that the inheritance of the departed saints is not received at death but at the second advent. ¹⁰ Recommendations for “associated action” by congregations and for further work were passed, as well as resolutions expressing continuing opposition to PFF4 834.1

(1) The postmillennialists’ dream of world conversion before the advent. PFF4 834.2

(2) The “Judaizing doctrine” of the restoration of the literal Jews as a fulfillment of the Abrahamic covenant. PFF4 834.3

(3) “Any of the new tests” advocated by various minority groups. The Albany group threw into one category all varieties of proposed new light, including all claims to “special illumination” and various fanatical practices (such as the no-work movement, and bizarre methods of showing humility), also so-called “Jewish fables and commandments of men”—a rather vague designation, probably referring to seventh-day Sabbath observance. ¹¹ PFF4 834.4

2. SIGNIFICANCE OF THE ALBANY STATEMENT

The subsequent results of the Albany Conference are to be noted, as determined by the way in which the lines were drawn in the principles adopted by a number of the Millerite leaders. PFF4 834.5

(1) They retained the principle of a non-Judaizing premillennialism, thus keeping them separate from the Literalists. PFF4 835.1

(2) They made what appears to be a rather vaguely worded concession in the direction of those among them who accepted the new views on the nature of man and of immortality. This kept with them, temporarily, many who held these views and who were to form, a decade later, the Advent Christian branch, which outgrew and survived the parent body. ¹² PFF4 835.2

(3) They necessarily abandoned the 1844 date for the second advent, but in so doing they abandoned the idea that the 1844 movement was a fulfillment of prophecy, or that a prophetic landmark had been passed that would explain the Disappointment. Thus they cut off not only the fanatics they feared but all those substantial Adventists who held that there had been a fulfillment of prophecy in the Disappointment which group therefore regarded the Albany group as repudiating their faith in God’s leading in the past movement. PFF4 835.3

(4) The Albany leaders admonished their ministers to continue preaching to all men until the end. This was certainly good advice, and like the statement on the reward of the saints, was worded without direct reference to controversy. Nevertheless, it was in effect a decision against the “shut door” people, for the Millerites were possessed of the idea that the “door” in the parable of the virgins was none other than the “door of salvation.” This they had taught before the Disappointment, when they expected its fulfillment in the coming of Christ to close all human probation. Since they had emphasized the close of probation ¹³ as involved in the ending of the 2300 days, and since they were convinced by now (through the accession of converts) that probation had not ended, they insisted also that the 2300 years (and the parable with its shut door) had likewise not been fulfilled. Consequently the implication was: It is still possible to repent and be saved; hence the door of salvation is still open; and, hence, anyone who teaches that the parable of the ten virgins has been fulfilled believes that probation has ended, and is, ipso facto, a heretic. PFF4 835.4

(5) They declared themselves opposed to all “new tests.” They thereby barred not only various forms of fanaticism but also any sort of new light, any advance in prophetic exposition based on the premise of a prophetic landmark in the 1844 movement. Thus they cut off, along with the fanatics, the group that was to become the Seventh-day Adventist body, and to far outgrow, eventually, the other Adventist groups. PFF4 836.1

This Albany Conference laid the foundation for what was to become the denominations known as the Evangelical Adventists and the Advent Christians. ¹⁴ At the time, however, the participants expected the end so shortly (most of them within the year) that they foresaw no such development. PFF4 836.2