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
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
