Cultic Studies Review, Vol. 2, No. 2, 2003, Page 222
131). Susan J. Palmer gives us a careful assessment of the Messianic Communities‘ Twelve
Tribes (an outgrowth of the Jesus Movement of the late 1960s and early 70s) as a New
Religious Movement (NRM).
Their doctrines are radical—that is, both extreme and original—and yet…
based on the Bible…. Given this extraordinary level of external pressure
(police raids), one might ask, why have they not reacted in a violent fashion?
(p. 211)
In view of the widespread concern regarding the violence factor in apocalyptic
movements… it is important to remember all those nonviolent groups that
have prepared for the end of the world throughout the history of heresy. If we
are attempting to construct models of ―dangerous‖ prophetic groups, it is
useful to study the characteristics of groups that fan their fiery visions of End
Time to facilitate internal religious experience, while somehow managing to
―keep cool‖ when dealing with the world. (p. 223)
Then there is the millenarianism of the largest Christian revival in recent times, the
Pentecostal Movement. Margaret Poloma begins her analysis of this prophetic movement
quoting D.J. Wilson, ―For most Christians the present determines the future they believe
they will reap what they sow. But for most Pentecostals the future determines the present,
their view of eschatology governs their view of current events.‖ Of course this contrast is
not quite true. For Jügen Moltmann (himself a millennialist) and many other mainstream
theologians, contemporary complexities can only be understood in terms of eschatology.
Poloma‘s essay describes the unique place of prophecies, revival, and end-times beliefs
among this dynamic stream of Christianity.
David Gallagher‘s ―David Koresh‘s Christian Millenarianism‖ is really this volume‘s only study
of what many would consider a contemporary millennial cult that was dangerous and self-
destructive. However, this writer warns us:
… the group had been in the area for some sixty years…. The general lack of
knowledge about the group was quickly supplanted by a facile
characterization of it as a ―cult.‖ … The ease with which that stereotype was
embraced by the media and accepted by the general public again
demonstrated the shallow but pervasive influence of the anti-cult movement.
(p. 196)
This essay describes David Koresh as one who abandoned his former life for the community
at Mount Carmel, for a life of religion. Daily hours of Bible study drove home the message of
impending divine doom based on an interpretation of the seven seals in the book of
Revelation (chapters 4-5). Koresh was not only a prophet of the seven seals he was the
Lamb from heaven to unloose the (meaning of) the seals. Those of us interested in the
psychology and sociology of destructive sects and cults will probably be disappointed—with
this volume and this chapter in particular. Gallagher‘s essay is an insightful interpretation of
Davidian teaching and the mission of David Koresh. It assumes the need for religious
tolerance, even of extremes. But it does little to enlighten the reader as to the
authoritarianism and probable abuses present in this cult—a term that many scholars these
days reject as pejorative.
My last remark needs brief comment. Contemporary study of religions and smaller
movements is taking a very relativistic stance. Many scholars are loath to describe in
negative terms any religious movement, no matter how small, how recent, how radical or
how dangerous. They are scratching terms like sect and cult from their working
vocabularies. All religions began as cults or sects, they would say, and have grown into
gradual acceptance. Those of us afraid of cultic authoritarianism, brainwashing, undermining

Cultic Studies Review, Vol. 2, No. 2, 2003, Page 223
of family ties, and breaking of individual critical thinking will continue to find vocabulary that
assists in distinctions that can lead to release and freedom.
Positive reviews see this book as a multifaceted and multidisciplinary inspection of
millenarian ideas from a comparative and historical perspective. It is that indeed, and we
can be glad for this important starting point in understanding the importance of ideas about
history‘s culmination. This will enable our further consideration as to how ―end-time
thinking‖ can move in helpful or destructive directions.
Rev. Dean Borgman
Gordon-Conwell Theological Seminary
The Fundamentals of Extremism: The Christian Right in America.
Blaker, K. (Ed.) (2003) New Boston MI: New Boston Books. 287 page paperback,
$15.95.
The author is ―a syndicated writer and columnist, social advocate, and staunch supporter of
the separation of church and state‖ (p. 286). She assures us in Chapter 1: ―most
fundamentalists and those with similar characteristics are good people, but we should have
―greater awareness of how fundamentalist beliefs and practices harm its adherents, its
detractors, and everyone in between‖ (p. 24). The book is written in a style more
journalistic than scientific. References to chapter content are in an impressive 68 pages of
end notes and a 12-page two-column index, 20% of the book. That would seem to justify
the foreword‘s claim of being ―well documented.‖ However, many references are to
newspaper and magazine articles, newsletters, online websites, and books by authors with
similar views. This lessens the impact of the book, since religious fundamentalists also rely
on selected references.
Three of the eight chapters (1, 4, and 5) are written by the author the others are by
different writers. Chapter 2 is by Edwin Frederick Kagin, an attorney and ―son of a
Presbyterian minister‖ and director of Camp Quest, ―a residential summer camp for children
of atheists and freethinkers.‖ Chapter 3 is by Bobbie Kirkhart, a retired teacher and
―president of Atheist Alliance International.‖ Chapter 6 is by John M. Suarez, a psychiatrist
and board member of Americans United for the Separation of Church and State. Chapter 7
is by Herb Silverman, a math professor on the board of the American Humanist Association.
Chapter 8 is by Edward M. Buckner, editor of The Secular Humanist. The writers‘ affiliations
presage what is to come.
Chapter 1 charges: ―Christian fundamentalist schooling is known for indoctrinating children
through recitation and memorization of the Bible and prayers, reinforced with hellfire and
brimstone lectures‖ (p. 8). The Army of God's Bombing and shooting at abortion clinics
show the ―strong relationship between fundamentalism and violence‖ (p. 9). It is
―imperative to our safety‖ to ―recognize the threat‖ of Christian extremist factions on the
increase in militias and training camps (p. 11). Though the Catholic League is ―less violent
in nature‖ than Christian Identity or the Army of God, it is ―one of the main organizers and
supporters behind the Christian right‖ (p. 13). Its effort to have the author fired for what it
considered ―patently reckless and arguable libelous accusations‖ and a cartoonist who
alluded to priest pedophiles are offered as examples of ―bully tactics‖ (pp. 14-16). An
example of the Christian right's use of ―misinformation and half-truths‖ to influence public
opinion is the alleged over diagnosing and drug treatment of ADHD. Chapter 1 ends by
warning us that ―this invasion‖ seeks to ―slowly infiltrate all arenas from public schools and
local governments to Congress and even the presidency‖ (p. 24).
Chapter 2 describes ―the gathering storm‖ of fundamentalist Christians, Muslims, Hindus,
and Jews who are increasing worldwide and who ―have probably been around as long as