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Chapter 6
The Davidian Tradition
Bill Pitts
The Davidians are a small religious group whose message is firmly anchored
in millennialist thought. For decades hardly anyone paid this movement any
attention. The ATP siege in February 1993, and the Branch Davidian
response produced deaths on both sides and began an exhausting standoff
which received extended media coverage in the United States and around
the world. David Koresh's success in defying the government for weeks,
compounded with the tragic holocaust at Mt. Carmel, made the Branch
Davidians and David Koresh household names. It would not be surprising
to find reference to this episode in history texts generations from now. The
event has far-reaching implications for American religion and society and
provides occasion for reflection on several significant issues. What, for
example, should the church and its biblical interpreters do with apocalyptic
materials? How does a religious leader acquire power over others and why
do they concede the direction of their lives to someone else? How much
power should the state exercise over religious groups and how free are
Americans? How has the event affected people's views of religion? Will
the Davidian movement survive?
33
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From the Ashes
Davidians: Adventist Reformers
The Davidians, like most new groups in church history, set out to reform
the church, but ended by creating yet another denomination.
Victor Houteff's Millennial Message
Victor Houteff, founder of the Davidians, immigrated from Bulgaria to
America and converted from his national Orthodox church to Seventh-Day
Adventist teachings. He believed that the Adventists understood the
message of Christianity correctly: (1) Sabbath day worship was a
commandment which had not been abrogated anywhere in scripture; (2)
Christ would return soon; (3) Old Testament dietary regulations pointed
toward a vegetarian diet; and (4) no Christian should kill another, even
under conditions of war. He believed, however, that the Seventh-Day
Adventist Church had compromised too much with the world. He
denounced motion pictures and ball games as a frivolous waste of time, and
he refused to allow women to wear make-up. He especially blamed
Adventist ministers for failing to produce a disciplined church. He used
much biblical imagery in support of his views: the lukewarm Laodicean
church, the infidelity of Gomer, and the tares which grew with the wheat.
His mission was to convince 144,000 fellow Adventists to reform themselves.
Only when this pure church was created would it be possible for the second
Advent to occur.
Houteff began his teaching in Los Angeles in 1929. He believed that
scripture was correctly interpreted by stages. Luther, Wesley and Ellen
White had each offered significant new insights. Houteff believed that he
had a message never before revealed to the church. He spoke of
teachings as "Present Truth," that is, new insights into scripture. He called
his teaching "Shepherd's Rod," explaining that the rod was the correct
interpretation of scripture.
Houteff did not address his message to the general public nor even to
the churches at large. Instead, his message was designed for the Seventh-
Day Adventists. The Seventh-Day Adventist Church was aware of Houteff s
teaching from the start. They interviewed him in 1935 and discussed his
teaching when the movement grew very aggressive in its proselytizing efforts.
The Seventh-Day Adventists wanted to prevent schism and loss of
membership. Houteff wanted the full church to accept his teaching. Both
had an interest in keeping lines of communication open, but in the end they
separated. Since the larger Seventh-Day Adventist Church in California was
not receptive to his teaching, Houteff and his followers therefore scouted the
mid-section of the country for a new home. They selected land near Waco,
Texas, moved there in 1935, and named their new home Mt. Carmel.
Houteff believed that the end of the age was imminent, that the Davidians

,.,

The Davidian Tradition 35
would be at their new residence less than a year, and that God's Kingdom
of 144,000 faithful would presently be established in Palestine.
Life at Mt. Carmel
In order to accomplish their purpose the Davidiansseparated themselves
physically from Waco and psychologically from the mainstream of American
life. Two miles away from town they began to build facilities for worship,
eating, housing, storage and water supply at Mt. Carmel center. All of this
effort was simply the means to a larger end. They had gathered to set up
a printing press in order to publish and disseminateHouteffs teachings. His
Shepherd's Rod was a series of 80-100 page tracts, setting forth his biblical
interpretations. The Symbolic Code was the Davidian news publication. The
title indicates that scripture contains a secret code. Houteffs task was to
break the code. Despite hardships of the Depression era, the community
succeeded. All of the sixty or so residents worked at the community or took
jobs in nearby towns. They contributed two tithes and an offering for their
religious endeavors. The children were taught the Bible, academic subjects
and a trade at the Mt. Carmel school. Houteff led the group in Bible study
each evening and provided authoritarian leadership within the community ...
The Davidians placed a clock in the floor of their main building with the
time set near 11:00. The symbol was a clear reminder to all that the present
age is nearing its end and that the Davidians were to be instrumental in
inaugurating the last stages of history. The series of tunnels connecting the :
buildings suggests a sense of impending crisis. Millennialism shaped the life
and thought of these people. Their active proselytizing won followers from
the Seventh-Day Adventist churches from as far away as Washington, South
Carolina, California and Canada.
World War II presented a particular problem for Houteffs followers.
He wanted his young men to enjoy conscientious objector status historically
associated with Seventh-Day Adventists. Since his group was not recognized
by the SDA Conference, he was forced to incorporate, and in 1942 he
changed the name of the group from Shepherd's Rod to Davidian Seventh-
Day Adventists.
The Great Disappointment
Houteffs death in 1955 shocked his followers. He was supposed to be
a new Elijah who should announce the coming of the messiah. Greater
shock soon followed. His wife, Florence, assumed leadership of the group
and took a step that Houteff had deferred for twenty-five years. She
announced in The Symbolic Code the beginning of the new era for April 22,
1959: the true church of 144,000 would gather, or war would break out in
the Middle East, or the Kingdom of God would be reestablished in Israel.
About nine hundred people sold homes and businesses and gathered at Mt.
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From the Ashes
Carmel. They were deeply disappointed when the date came and passed
and nothing dramatic occurred; most soon left the area. But some remained
faithful to Davidian teaching, regretting the fact that Florence had set a date
and thereby embarrassed the movement. In the interim, in 1957, the
Davidians had sold their original site and moved ten miles east of Waco to
New Mt. Carmel. About fifty followers remained at the new site. The
classic era of the Davidians was finished, but the work of Houteff would
continue to shape the essential lines of the movement. It would remain
millenarian, sabbatarian, authoritarian, and communal.
Branch Davidian Beginnings
Former members contested for land and money accumulated by the
group, and court cases went on for years. Differences among them also led
to the establishment of splinter groups. Ben Roden led the most notable of
the new groups and called his following the Branch Davidians. The Roden
family led the Davidians for the next generation, 1960-1987. Ben Roden was
intensely anti-Catholic. Davidian tradition blamed the papacy for shifting
worship from the biblical Sabbath to Sunday; this change had no biblical
justification in their view. Roden was also particularly committed to taking
the Davidians to the promised land. He visited Israel, planned for followers
to live there, and noted that five Seventh-Day Adventist families had settled
in Israel in 1966. This development was, in his view, an important sign of
the beginning of the new age. Following the death of her husband, Lois
Roden led the small group until her death, at which time the son, George
Roden, assumed leadership.

From Millennialism to Apocalypticism
In its most recent stages the Branch Davidian movement has grown
more radical in every key element of its life and practice.
Radical Apocalyptic Thought
The most recent stage of development has been led by Vernon Howell.
By virtue of his ability to quote scripture and persuade his hearers, Howell
was accepted as their prophet by several of the Davidians. He took them
to Palestine, Texas, to organize for the future. In 1987 he and seven of his
followers attacked George Roden, and the two sides exchanged gunfire. In
the court proceedings which followed, George was declared mentally
incompetent, and the Mt. Carmel property was awarded to Howell's group.
As with every other stage of this movement, mjllennialism was the central
ar()_UJ1<! which the thought and life of the community was-oigfilil:Zed.
However, Howell radicalized the movement's millennial teaching. His
apocalyptic imagery focused on his teaching regarding the seven seals of
Revelation. His vision of Christian teaching was not based on familiar
The Davidian Tradition 37
gospel teachings of love for neighbor and even love for one's enemy, but
rather on a . of __ggpd.and evil.
He took the name "David," suggesting renewal onhe Israelire Kingdom, and
"Koresh," suggesting that his role would be like that of Cyrus, who defeated
the Babylonians and allowed the Jews to return to their homeland. Koresh's
emphasis fell on Cyrus not simply as deliverer but also as avenger. In a
letter he issued during the siege he quoted the prophets, Psalms and
Revelation. Taken together, the verses cited set forth a scenario of battle
in which Yahweh would fight for Israel and conquer her foes.
The Elect and the Enemy
Koresh envisioned the federal government as the enemy of the
... "andJoffify"-a rompouitlf and amass
weapons to prepar(:!for the inevitable_war with l}gents. For him this fight
was t6 be fulfillment of his teaching. Whereas Houteff addressed himself
to the larger Seventh-Day Adventist Church, .. message to
.... .. .. govern:ment. While Houteff followed
traditional Seventh-Day Adventist conscientious objector teaching, Koresh
created an armed camp. B.Jlth__his. survivalist mentalgy __
... It was his-amassing of arms which
prompted government investigation, followed by the attempt to issue the
warrant and then the exchange of gunfire. The outside world is no longer
interpreted as merely a hindrance to the church's fulfillment of its intended
potential. the is evil personified and battle with
the was nece.ssaryto bring in God's Kingdom. . -
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Community and Control
Koresh, like his predecessors, presided over his community in an
fashion. Followers have always conceded authority to
Davidian ieadersbecause they believe them to have special insight into
biblical interpretation which could be found in no other place. They
were inspired with present truth insight
i!IB>_J!ie meaning oJ_s,c_fiptur_e, and the end of history .. Again Koresh
radicalized this aspect of the commiiiiTfy: 'Whereas Houteff accepted the
hardships of communal life, Koresh apparently indulged in amenities-better
food, air conditioning, and a good car. Moreover, one of his more
controversial revelations suggested that all of the men were to refrain from
sex,_and that Koresh was to mate with the seed ofihe
New Kingdom would aH_be his offspring. Whereas the Houteffs and the
Rodens ... cfaiined and were accorded prophet status, Koresh claimed
messianic status. ..
- . Koresh was a reasonably successful recruiter. He visited Seventh-Day
Adventist centers in many parts of the world. Hence he won followers from
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From the Ashes
around the world, and at the time of the siege there were at the compound
people from Australia, the United Kingdom and Israel as well as from the
United States.
Implications and Reftections
Advocates of the Davidians were quick to point out that they should
have had freedom of religion, freedom of speech, and the right to bear arms
as long as they harmed no one. Moreover, their defenders pointed out, the
Davidians did not begin the siege at Mt. Carmel. Defenders of the
government action argued that the amassing of arms included illegal
weapons that were potentially dangerous to the lives of others; therefore
serving a warrant was justified. Observers divided on this church-state legal
issue from the first day; it will continue to be debated. The violence will
perhaps be the best remembered aspect of the episode. It will, in tum,
provide a discussion point for the never-ending and essential debate over
human rights versus state authority. In this case the results for both religion
and government were disastrous. There was no winner. It was a lose-lose
situation. A great worry is the possible recurrence of religiously motivated
violence. How does the state go about encouraging the respect of all its
citizens?
A second important issue raised by this episode is the way the church
and its biblical scholars interpret millennial and apocalyptic passages.
Conversations with Roman Catholic priests and Protestant ministers durjng
the crisis indicated that their parishoners wanted to know about the seals,
but that seminary training did not prepare the clergy to handle these texts.
The canon within the canon has effectively neutralized these texts for many
traditions. If the millennial hermeneutic is suspect (certain events fulfill t ~
prophecy; therefore, the end is near), it is also widely adopted in evangelical
circles as an argument to persuade people to be converted. It would seem
that there is need to work on approaches other than (1) ignoring the
apocalyptic texts, (2) interpreting these texts as ancient prophecy for
fulfillment in the twentieth century, or (3) scaring people into religious
commitment.
A third key issue is the reaction to the Mt. Carmel episode from
institutional churches and the press. Both older Davidiansand Seventh-Day
Adventists were deeply embarrassed by the Mt. Carmel violence and sought
to distance themselves from Koresh following the A TF raid. Other religious
leaders were quick to denounce Koresh, chiefly for his messianic claims.
Much of the secular press capitalized on sensationalist journalism and
reinforced stereotypes with pejorative language (cult, fanatic, etc.). The
usually respected London Times fell into the trap of reporting astonishingly
distorted accounts of Texas, guns and religion. In Europe the picture of the
United States as a violent society was strongly reinforced by the episode.
The Davidian Tradition 39
A fourth key issue evolves around the authority of the religious leader.
With Koresh it was formidable. The key factor was his ability to persuade
his followers that he had the ultimate truth. The fact that the compound
was removed from society contributed to his success. Koresh may have
elevated the level of authority he was able to exercise, but he did not invent
it. Houteffs idea of separating from society, his long hours of
indoctrination, along with his domineering personality and organizational
structure assured that his will was always carried out. Virtually all religious
teachings concede some level of authority to their ministers. The ministers
want loyalty, attendance, money, and respect from members. In American
society this is usually granted voluntarily. It is worthwhile to examine the
basis for the exercise of religious authority. Is the authority exercised in
alternative religions different in kind or only in degree? Already books are
appearing assessing Koresh as alternatively ( 1) a con artist, (2) crazy or (3)
committed to his belief. Each thesis tries to explain his behavior and his
authority. If the third suggestion is correct, what does this say about the
larger issue of religious commitment and leadership?
A related issue concerns the people drawn to Koresh. Students of
alternative religions have developed many theories regarding reasons for
joining alternative religions. Some interpreters stress the significance of the
marginalized or disinherited person who finds acceptance; other scholars
find the clue in hard times; some observers attribute success to the role of
charismatic leaders; others, to the quest for a better future; still others focus
on the power of devotion to belief in a doctrine. One might also consider
how these explanations differ from what attracts people to mainline
denominations.
Whatever the proper mix to explain the Branch Davidians, the
movement is not likely to vanish. Even if deprived of its property and
leadership, the teaching will not die. Despite the fiasco of 1959, the old
Davidians are stronger than ever. The Branch Davidians will also likely re-
emerge. The critical question for them will be the modification of their
millennial teaching which will in turn depend on the character of the
prophetic figure who emerges to lead them.
Bill Pitts teaches the History of Religion at Baylor University. He served as Director
of Graduate Studies in Religion at Baylor, 1988-1991.