This served as the basis for Barbour's group to advocate, in addition to their time calculations, an invisible presence of Christ.
Although the idea appealed to young Charles Taze Russell, the reading public apparently refused to 'buy' the story of an invisible Second Coming, with the result that N. Barbour's publication The Herald of the Morning was failing financially.
He contributed articles for publication as well as monetary gifts, and Russell's small study group similarly became affiliated with Barbour's.
Russell and Barbour believed and taught that Christ's invisible return in 1874 would be followed soon afterward, in the spring of 1878 to be exact, by the Rapture, the bodily snatching away of believers to heaven.
At this point Charles Russell no longer wanted to consider himself an Adventist, nor a Millerite.
But, he continued to view Miller and Barbour as instruments chosen by God to lead His people in the past.
Jehovah's Witnesses are accustomed to defending themselves against the charge that they are a new religious cult.By such extrapolation the denomination is able to stretch its history back to the beginnings of the human family, at least in the eyes of adherents who are willing to accept such arguments.But outside observers generally dismiss this sort of rhetoric and instead reckon the Witnesses as dating back only to Charles Taze Russell, who was born on Originally raised a Presbyterian, Russell was 16 years old and a member of the Congregational church in the year 1868, when he found himself losing faith.But other disappointed followers kept the movement alive, although in fragmented form.Their activities eventually led to the formation of several sects under the broad heading of "Adventism" including the Advent Christian Church, the Life and Advent Union, the Seventh-Day Adventists, and various Second Adventist groups. After first referring to his tiny new sect as The Shepherd's Rod, Houteff and his people in 1942 incorporated and renamed themselves Davidian Seventh Day Adventists.