Houteff purchased land and moved outside of Waco, Texas, bringing with him just under a hundred disciples and thus establishing the Davidian sect. They constructed various buildings and named the location Mount Carmel after the mount where Elijah defeated the prophets of Baal. By the way, this Mount Carmel was different from the one involved in the Branch Davidian hell. Houteff did not want to break with Seventh-day Adventism and continued to view his evangelical message as being aimed at the Adventist Church. Seventh-day Adventism continued to play a major role in the theology of the Davidians, although their relations were bitter. The Davidian sect grew and although Houteff died in 1955, his wife Florence became the leader of the Davidian sect. With the death of Victor Huoteff, the Davidian sect was transformed with each new leader. As each individual rose to power, the sect transformed in theology and practice, while being firmly rooted and established in Seventh-day Adventism. Victor's teaching, in relation to Seventh-day Adventism, focused on the expectation of Christ's return. Florence, looking to the Bible and the teachings of Victor, set a date for the start of the new era, April 22, 1959. They avoided the language of "the return of Christ" because of the unmet expectations harbored by William Miller. Rather, they expected a significant event that would change the course of history and mark the beginning of the new era of Christ's reign. Following his prediction, many Davidians sold their homes and businesses and moved to Mount Carmel. Unfortunately for many of these followers, Florence's prophecy proved false and she lost much influence as leader of the Davidians. The Ma...... middle of paper ...... Implication of a major apocalyptic movement. Knoxville, TN: University of Tennessee, 2001. Newport, Kenneth. The Waco Branch Davidians: The History and Beliefs of an Apocalyptic Sect. New York, NY: Oxford University Press, 2006. Pitts, William L. “Changing Views of the Millennium in the Davidian Tradition.” Journal of Religious History 24, no. 1 (2000): 87-102.________. “Women Leaders in Davidian and Branch Davidian Traditions.” New Religion 12, no. 4 (2009): 50-71. Rifkind, Lawrence J. and Loretta F. Harper. “The Branch Davidians and the Politics of Power and Intimidation.” Journal of American Culture 17, no. 4 (1994): 65. Rowe, David L. God's Strange Work: William Miller and the End of the World. Grand Rapids, Michigan: Eerdmans, 2008. Handbook of the Seventh-day Adventist Church. Hagerstown, MD: General Conference of Seventh-day Adventists, 1995.