Tag Archives: seventh day adventism

Remembering Waco 30 Years Later: Why the Tragedy of David Koresh Could Have Been Avoided

The Branch Davidians for days had been repeatedly asking for word processing supplies. When the supplies finally arrived the night of April 18, 1993, David Koresh got back to work writing his manuscript, in an agreement to end the crisis. Less than 24 hours later, a horrific tragedy was played out on national television….

Back when I was doing youth ministry in early March, 1993, I was setting up one night to lead a discussion with some parents. In the home we were meeting, a story had flashed up on the evening news, and all of us had stopped to learn about what was going on in Waco, Texas. The Bureau of Alcohol, Tobacco, and Firearms (ATF) had a few days earlier led a raid against the Mount Carmel Center, the home of David Koresh and the Branch Davidians. All of the television networks described the group as an extremist religious cult.

One parent leaned over to me, perhaps in incredulous jest, and asked something to the effect of, “So, what keeps this youth group [that I was leading] from becoming something like these crazy people in Texas?”

Well, I was just as bewildered about this news report as this parent was. For a total of 51 days, the drama between Branch Davidians and the federal government (the ATF and the FBI) kept many Americans glued to their TV sets each night, wondering how this bizarre story might unfold. At the end of the siege, on April 19, 1993, federal forces tried to flush out the Branch Davidians using tear gas, but the plan went out of control.  A fire erupted, killing 76 Branch Davidians, including 28 children.

Was this simply a story of looney anti-government activists bent on attacking the United States? Or was there more to the story?

 

Flames erupt from the Branch Davidian compound in Waco, Texas after a raid led by federal officials, on April 19, 1993.

 

Why the Tragedy at Waco, Texas Could Have Been Avoided

The popular story had been that this Branch Davidians group, led by a charismatic leader, David Koresh, a 33-year old guitar player turned wild-eyed preacher, had been stockpiling weapons to be used against the United States. The initial raid in February, 1993, had resulted in the deaths of not only a few Branch Davidians, but several federal agents as well. David Koresh had raped several married women, and also a few teenagers, fathering a number of children, and holding them as hostages. Government agencies felt compelled to step in to seize Koresh’s weapons and release the vulnerable from under his manipulative control.

What had always bothered me about this narrative was that of those who survived the final, fiery destruction of the Waco compound, very few renounced their allegiance to David Koresh and his teachings. In fact, the raids by the government only confirmed the prophetic insights that Koresh had shared with his followers.

Even thirty years later, some now hope for and pray for David Koresh’ resurrection. Other Branch Davidian survivors find other ways to remember David Koresh in positive ways.

How could that be? Could they not see that David Koresh was a nut case?

It just did not add up. A more careful look at the evidence has been needed. As it turns out, the story is far more interesting and complex than the traditional, government-sanctioned narrative. It had to do with how David Koresh read his Bible, and in particular, how he interpreted the Book of Revelation, and how other Branch Davidians became convinced by his teachings.

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The Peculiarity of Seventh-Day Adventism #3

William Miller's prophecy chart, identifying the Second Coming of Christ in 1843 (credit: Wikapedia, click on for more detail).

William Miller’s prophecy chart, identifying the Second Coming of Christ in 1843. It has as much detail, if not more, than a dispensationalist chart!! (credit: Wikapedia, click on for more detail).

From a Great Disappointment to ecstatic visions, from corn-flakes to flaky fanatics in Waco, Texas, the Seventh-Day Adventists, and their associated spinoffs, have shown themselves to be a peculiar movement, as we have discussed in the previous posts in this series (#1 and #2). In a less peculiar sense, Seventh-Day Adventists have championed the cause of religious liberty, the promotion of good diet and health reform, and a growing network of schools, hospitals, and other humanitarian missions, themes that have permeated the wider culture around them. Yet, in many ways, there are dramatic shifts going on within Seventh-Day Adventism that raise questions about the future.

Some Seventh-Day Adventists today are basically like any other Protestant evangelical Christians, except that they go to church on Saturdays. Others are very much into the whole Seventh-Day Adventist package of beliefs and practices, that have set the movement apart from the rest of Christianity. It really depends on the congregation, and even within congregations. That being the case, how should other Christians view the Seventh-Day Adventist movement, and where it is headed?

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The Peculiarity of Seventh-Day Adventism #2

Ellen Gould Harmon White (1827-1915). Spiritual visionary who has given shape to the contemporary Seventh-Day Adventist movement.

Ellen Gould Harmon White (1827-1915). Spiritual visionary who has given shape to the contemporary Seventh-Day Adventist movement (credit: Seventh-Day Adventist literature)

As alluded to in the previous post in this series, Seventh-Day Adventism is sort of like a round peg that does not quite exactly fit in the square hole of groups that make up evangelical Christianity. Consider, for example, the most influential founder of Seventh-Day Adventism, Ellen G. White.

Ellen G. White was considered to be the prophetess who held together the fledgling Adventist/Millerite movement that nearly collapsed after the Great Disappointment of 1844, when William Miller’s prediction of the Second Coming of Christ failed to materialize. But among evangelical Christians, she is viewed anywhere from being an outright false teacher, such as in this Tim Challies blog post, to an eccentric visionary, who has since had her excesses corrected by reforming elements within contemporary Seventh-Day Adventism.

So, who is Ellen G. White, and how did she help define what would become Seventh-Day Adventism? Moreover, what type of movement did she and other early leaders help create?

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The Peculiarity of Seventh-Day Adventism #1

Ben Carson, former Director of Pediatric Neurosurgery at John Hopkins Hospital, and the subject of the film Gifted Hands, is running as a Republican candidate for the 2016 Presidential race. Carson credits his Seventh-Day Adventist upbringing, guided by his single mother, as one of main factors in his success as a brain surgeon and bringing his family out of poverty (photo credit: cnn.com)

Ben Carson, former Director of Pediatric Neurosurgery at John Hopkins Hospital, and the subject of the film Gifted Hands, is running as a Republican candidate for the 2016 Presidential race. Carson credits his Seventh-Day Adventist upbringing, guided by his single mother, as one of the main factors in his success as a brain surgeon and bringing his family out of poverty (photo credit: cnn.com)

What is a Seventh-Day Adventist? To most people who know anything about them, Seventh-Day Adventists are those who go to church on Saturdays, instead of Sundays, and who have a pretty strict diet. Until recently, evangelical and mainline Christians have tended to view Seventh-Day Adventism as some type of strange sect or “cult.” But attitudes have been changing over the years.

I have not followed the political race for President much this fall.  But what I have noticed is a large number of evangelical Christians have come out as strong supporters of Republican candidate Ben Carson. What is surprising about the Ben Carson phenomenon among evangelicals is that he is a Seventh-Day Adventist.

It was primarily through the influence of Baptist theologian and cult expert, Walter Martin, that evangelical Christians started to rethink attitudes towards Seventh-Day Adventism, as far back as the 1950s. In The Kingdom of the Cults, Walter Martin observes that there have been signs of change within the movement (p. 535):

It should be carefully remembered that the Adventism of today is different in not a few places from the Adventism of 1844, and with that change the necessity of new evaluation comes naturally…It is my conviction that one cannot be a true Jehovah’s Witness, Mormon, Christian Scientist, etc., and be a Christian in the biblical sense of the term; but it is perfectly possible to be a Seventh-Day Adventist and be a true follower of Jesus Christ despite certain heterodox concepts.

Not everyone agrees with Walter Martin’s assessment. Some still view Seventh-Day Adventists to be “outside of the camp.” But the general trend appears to be that Seventh-Day Adventists are “within the camp” of evangelicalism, even though they do possess some quirky beliefs.

So, how did Seventh-Day Adventism start, how did it get branded as being heretical, and then how has the movement become cautiously accepted today by other Christians as being relatively OKAY? No matter where you come down on Seventh-Day Adventism, the story of it all is quite peculiar.
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