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Waco: the Theological Rules of Engagement

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Waco: the Theological Rules of Engagement Waco: The Theological Rules of Engagement Timothy Goldsmith The 1997 documentary film, Waco: The Rules of Engagement, directed by Mike McNulty, is widely regarded as a definitive expose of the violent confrontation between US federal law enforcement and the Branch Davidians near Waco, Texas, in 1993. Its sensational claims that federal agents engineered the fiery demise of the cult, and subsequently covered up their conspiracy, have contributed much to the popular understanding of ‘Waco’. And it is easy to see why. Many will remember news footage of the burning compound in which eighty people perished. It has been described in a recent book on the cult as “one of the lasting images of the late twentieth century”.1 But behind this high-intensity image is the story of a cult with a distinctive eschatology that predicted a violent confrontation with U.S. law enforcement at Waco. The theology of the Branch Davidians defined their rules of engagement but its doctrines are not widely known. Perhaps because the darker side of the cult’s beliefs is largely unknown, The Rules of Engagement, with its sympathetic approach to the cult, has shaped many viewers’ understanding of the Waco siege. Influential film critics Gene Siskel and Roger Ebert wrote, When you see this film, what’s interesting is, if you’re looking for people who are unbalanced zealots, you don’t find them among the Branch Davidians, you find them among the FBI [Federal Bureau of Investigation] and the Bureau of Alcohol, Tobacco and Firearms [ATF]. These are the people who deserve to be feared.2 No doubt the spectacle of the raid on 28 February 1993, when seventy-five heavily armed ATF agents raided the cult’s compound known as Mount Carmel, helped foster their storm trooper image. But the Branch Davidians were not passive victims. In the gun battle that broke out, four ATF agents and six Branch Davidians were killed. Many more were wounded on both sides. Harrowing footage of the raid on Mount Carmel, filmed at the scene by television cameramen who had been invited by the ATF to cover the raid, was broadcast around the world and the Branch Davidians quickly became a household name. It emerged that the ATF had raided the compound in order to search it for illegal automatic weapons. But the Branch Davidians had opened fire on the agents as they sprinted towards the front door, though later the cult insisted that the agents were the first to shoot. The raid was called off after an hour of ferocious gunfire, which had forced most of the agents to take cover behind parked cars as Branch Davidians shot at them from the second storey windows. News footage of the aftermath of the raid showed agents slowly retreating from the compound on foot or on the back of pickup trucks. Several trailer-loads of agents in bulletproof vests, wielding submachine guns, and employing military assault tactics, had been unable to subdue the Branch Davidians, who as night fell remained bunkered down in their compound. Their mullet-haired leader, David Koresh, telephoned a Dallas radio station that night and was recorded on tape. “We are now in the fifth seal” he explained to the station manager,3 who was no doubt baffled by this pronouncement, a cryptic reference to a passage in the book of Revelation. But Koresh’s opportunity to communicate his apocalyptic worldview was to be brief. FBI agents, who had assumed jurisdiction of the situation, disconnected the electrical supply to the compound the following day. Negotiators had been brought in to persuade Koresh and his followers to surrender. From 1 March the FBI would restrict the channel of 1 Kenneth G. C. Newport: The Branch Davidians of Waco: The History and Beliefs of an Apocalyptic Sect, Oxford, Oxford University Press, 2006, 1. 2 John Dale: The Sydney Morning Herald Magazine, 27 February 1999. Accessed originally from http://www.waco93.com/sydneyheraldmagazine.htm (no longer available). See archive listing at http://web.archive.org/web/20060319044457/http://www.waco93.com/sydneyheraldmagazine.htm 3 KRLD tape, 28 February-1 March 1993. A copy of this audiotape is held in The Texas Collection, Baylor University, Waco. Waco: The Theological Rules of Engagement communication to the phone-line they had set up. Koresh changed his approach and for the next fifty-one days of the siege he attempted to convert the negotiators with his theology. The main reason why the siege dragged on for so long was because Koresh was trying to get the FBI agents to comprehend the situation in terms of his worldview. For them, however, it was merely unintelligible ‘Bible babble’.4 ‘Theology really is life and death’ The theology of the Branch Davidians defined them as a group. The indications were there from the outset of the drama that if law enforcement were to resolve the situation it would have to engage with these beliefs. Koresh had made a 911 call during the gun battle to try to arrange a ceasefire. In his ensuing conversation with a police officer, Koresh began to explain his theology but the officer tried to steer the conversation back to the immediate situation. But ‘theology really is life and death’, Koresh protested.5 His theology baffled the FBI negotiators as surely as it did the officer manning the 911 lines; nevertheless, there were people who could have helped the FBI understand the beliefs of the Branch Davidians. Several apostates from the group had been interviewed by the ATF in the course of its investigation and one of them, Marc Breault, had been flown to Los Angeles for a meeting with agents. An FBI agent also consulted him during the siege and he explained that the Branch Davidians believed that the fifth seal was a prophecy of their martyrdom. Theology was indeed a matter of life and death for the group. Despite the light it sheds on their perspective on the shootout and siege, the theology of the Branch Davidians does not receive much attention in The Rules of Engagement. Some information is revealed in excerpts from the interviews with survivors Clive Doyle and David Thibodeau. Both men appear eager to dispel the perception of cult members as brainwashed fanatics. Thibodeau insists, for example, that although he was a Branch Davidian he did not think of himself as ‘a follower’ of David Koresh.6 But the filmmakers do not probe the reasons for his commitment to the cult leader. Such information would help to explain why the Branch Davidians remained tenaciously loyal to Koresh throughout the standoff. The answer to this question lies in their receptivity to his apocalyptic interpretation. The carnage of the initial shootout had led Koresh to declare that his followers had entered the fifth seal. Indeed, it was his ability to weave events and Biblical texts into a vivid, seamless tapestry of the End Time that underpinned his charismatic leadership in the Branch Davidians. As long as Koresh continued to exegete to the satisfaction of his followers they supported his leadership and remained in the group. They also continued to share his view of whatever situation they were in. Most scholars who have published on the Waco siege share the view that Koresh’s theology is the key to understanding his charismatic authority in the Branch Davidians.7 This view is consistent with the broader literature on the study of new religious movements. Some social scientists,8 however, have argued that an analysis of these groups that neglects psychological factors leads to a disproportionate emphasis on intellectual factors in case studies, especially in relation to these groups’ attraction and retention of members. In their view, the appeal of a particular ideology or theology is not the sole motive for people who join a new religious movement. 4 James D. Tabor and Eugene V. Gallagher: Why Waco? Cults and the Battle for Religious Freedom in America, Berkeley, University of California Press, 1995, 108. 5 911 tape, 28 February 1993. A copy of this audiotape is held in The Texas Collection, Baylor University Press, Waco. 6 Mike McNulty: Waco: The Rules of Engagement, Los Angeles: COPS/Somford Productions, 1997. 7 See, especially, Tabor and Gallagher, op. cit; Jayne Seminare Docherty: Learning Lessons from Waco: When the Parties Bring Their Gods to the Negotiation Table, Syracuse, Syracuse University Press, 2001; and Kenneth G. C. Newport: The Branch Davidians of Waco: The History and Beliefs of an Apocalyptic Sect, Oxford, Oxford University Press, 2006. 8 See, for example, Irving Louis Horowitz: Science, Sin and Scholarship: The Politics of Reverend Moon and the Unification Church, Cambridge, MIT Press, 1978; and Benjamin Zablocki: ‘The Blacklisting of a Concept: The Strange History of the Brainwashing Conjecture in the Sociology of Religion’, Nova Religio: The Journal of Alternative and Emergent Religions 1(1), 1997, 96-121. 57 Eternal Sunshine of the Academic Mind 58 A closer examination of Koresh’s theology reveals certain doctrines whose full implications for his followers’ worldviews suggest that psychological factors were critical in their remaining with him. The most obvious one is his doctrine on the role of the prophet in Biblical interpretation. Its key text was Amos 3:7, “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” On a taped Bible study, Koresh used this text to argue that only a living prophet could correctly interpret the Bible.9 In practical terms, this teaching had the effect of eroding his followers’ confidence in their ability to understand the Bible apart from him. They became progressively dependent on Koresh for their theology.
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