called "Second Adventists" and heard Advent Christian preacher Jonas Wendell expound his views on Bible prophecy. Wendell, influenced by the teachings of William Miller, rejected traditional Christian beliefs of the "immortal soul" and a literal hell and interpreted scriptures in the books of Daniel and Revelation to predict that Christ would return in 1873. Russell became convinced that God would reveal his purpose in the last days of the "Gospel age" and formed an independent Bible study group in Pittsburgh. He rejected Adventist teachings that the purpose of Christ's return was to destroy the earth and instead formed the view that Christ had died to pay a "ransom price" to atone for sinful humans, intending to restore humans to Edenic perfection with the prospect of living forever. Like Wendell, he rejected the concept of "hellfire" and the immortal soul. In the mid-1870s, he published 50,000 copies of a pamphlet, The Object and Manner of Our Lord's Return explaining his views and his belief that Christ would return invisibly before the battle of Armageddon. He later acknowledged the influence of Adventist ministers George Storrs (who had earlier predicted Christ's return in 1844) and George Stetson in the formation of his doctrines; author James Penton claims he also strongly reflected the teachings of Philadelphia Lutheran pastor Joseph Seiss. In January 1876, Russell read an issue of Herald of the Morning, a periodical edited by Adventist preacher Nelson H. Barbour of Rochester, New York, but which had almost ceased publication because of dwindling subscriptions. Barbour, like other Adventists, had earlier applied the biblical time prophecies of Miller and Wendell to calculate that Christ would return in 1874 to bring a "bonfire"; when this failed to eventuate he and co-writer J.H. Paton had concluded that though their calculations of the timing of Christ's return were correct, they had erred about its manner. They subsequently decided that Christ's return, or parousia, was invisible, and that Christ had therefore been present since 1874. Russell "rejoiced" to find that others had reached the same conclusion on the parousia and decided their application of Adventist time prophecies — which he said he had "so long despised" — merited further examination. He met Barbour, accepted his detailed and complex arguments on prophetic chronology and provided him with funds to write a book that combined their views. The book, Three Worlds and the Harvest of This World, was published in