Mormon History Podcast – Gospel Tangents – Mormon History Podcast

Today marks 168 years since the Mountain Meadows Massacre. Following last year’s JWHA conference in St George, Utah, I drove by the 4 monuments to the tragedy. Here is an in-depth account of the Mountain Meadows Massacre, an “unspeakable tragedy” that occurred on September 11, 1857. This episode is a somber reflection on this event, along with a condemnation of political and gun violence.

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In 1857, Utah was considered in rebellion by President James Buchanan, who sent the U.S. Army to put down the “Mormon rebellion”. Mormons, having previously been expelled from Kirtland, Missouri, and Nauvoo, were on edge, determined not to be driven out again. Brigham Young, then a former governor, had directed Mormons not to sell supplies to immigrants because they were preparing for war. He also warned the federal government about the dangers on the immigration road if Mormons were attacked and had told Native Americans that it was “okay to steal from any immigrants”.

The victims were the Fancher- Baker party, a group of about 100-120 men, women, and children from Arkansas, traveling to California with many cattle. They were denied supplies in Utah and were in the “wrong place at the wrong time”.

The Mountain Meadows Massacre is considered the “worst chapter in LDS history”.

The monument features a wall with the names of many victims. It also has lookout points to identify the Men and Boys’ Memorial, Women & Children’s Memorial, and the immigration campsite.

Patterned after an 1859 cairn built by U.S. Army soldiers. It contains stones from the original cairn and crypts where the bones of 29 victims were reinterred in 1999, wrapped in shrouds and placed in oak ossuaries on a thin layer of Arkansas soil. A child’s skull, removed by the U.S. Army in 1879, was reinterred by relatives in 2017. The memorial was dedicated on September 11, 1999, with a statement of regret from Henry B. Eyring on September 11, 2007.

A smaller monument about two-thirds of a mile from the gravesite.

Located three-quarters of a mile beyond the men and boys’ memorial.

I also travelled to Beaver, Utah, where John D. Lee was tried. There is a historic courthouse there, although it may not be the exact building from the trials. Many of the miltia came from Parowan and Cedar City, where the “trouble started” andmany participants in the massacre were from there.

Have you seen the memorial before?

Don’t miss our other Tangent Trips! https://gospeltangents.com/mormon_history/gt-trips/

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Come along with me on a walking tour of Independence, Missouri! We’ll explore the historic Temple Lot Church (Hedrickites) and look at rare photographs from the Great Depression, when attempts were made to build the Jackson County Temple on the very cornerstones Joseph Smith laid in 1831. We’ll also stop by the Stone Church, the oldest church in Missouri, built by Joseph Smith III, and visit the Remnant Church of Jesus Christ of Latter Day Saints.

As we walk, we’ll trace the same steps once taken by Harry Truman, stopping at the United Nations Peace Plaza and the Auditorium he frequented after returning home from the presidency. Our journey will also take us to the Cutlerite Church and Temple.

It’s a unique chance to experience history, faith, and legacy all in one walk—you won’t want to miss it!

Don’t miss our other Tangent Trips! https://gospeltangents.com/mormon_history/gt-trips/

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Join us on an extended walking tour through Independence, Missouri, a city rich with pivotal moments in both the Restoration movement and American political history. From the foundational sites of early Mormonism to the stomping grounds of President Harry S. Truman, Independence offers a unique blend of historical insights.

Our journey begins at the Temple Lot, a site dedicated by the Mormon Prophet Joseph Smith and other Mormon leaders on August 3, 1831. This area was envisioned as the center of Zion, a grand temple complex. Today, it’s surrounded by several significant structures, including the Community of Christ Auditorium and Temple, the LDS Stake Center, and LDS Visitor Center.

The Temple Lot Church, sometimes known as the Hedrick-ites, stands prominently. This site has seen its share of trials; the first and second churches built here were both tragically destroyed by fire. A particularly heartbreaking incident in 1990 saw a former member reportedly burn down a church with the misguided belief that it would expedite the rebuilding of the temple. Plans for a larger temple with groundbreaking and footings were halted by the Great Depression, leaving a famous foundation hole. Interestingly, artifacts like stones, found by Otto Fetting, are on display, hinting at the never-realized Greek-style design. The envisioned temple’s footprint was surprisingly small, especially compared to later temples like Nauvoo or Salt Lake.

Inside the Temple Lot Visitor Center, you can see photographs of early leaders and even a display of the Book of Commandments, a precursor to the Doctrine and Covenants, which is apparently being phased out of print and may be de-canonized.

Other Churches of Independence

Just a short distance away, we visit the Stone Church, which stands as the oldest church in Missouri built by Joseph Smith III. Its interior, with its large pipe organ, impressive stained-glass windows, and wooden pillars, might remind visitors of the Salt Lake Tabernacle, albeit on a smaller scale.

The Remnant Church of Jesus Christ of Latter Day Saints has its headquarters in the former Chrisman High School, a building that also operates a lunch program for the homeless.

A particularly unique stop is the Cutlerite Church, established by Alpheus Cutler in 1853. This small denomination, with fewer than a dozen members (most over 70), maintains a distinctive practice: they are one of the few churches outside the LDS Church and some polygamous groups that practice baptisms for the dead and endowments. Their building serves a dual purpose, with a chapel on the first floor and a “temple area” on the second, where sacred” temple work is conducted.

Independence also holds the memory of early Mormon settlers and the tensions they faced. We visit the site of Edward Partridge’s home and the relocated Jones Flournoy Home, where Jones Flournoy lived in 1831 when he sold the Temple Lot to the Mormons. The Frederick Madison Smith Study, though moved from its original location five miles east, reminds us of the grandson of Joseph Smith who, as prophet of the RLDS Church, advocated for “supreme directional control”. This policy caused many members, including Otto Fetting, to leave and join other factions like the Hedrick-ites or Fettingites.

The Rathbun home, specifically the site of Robert and Hannah Rathbun’s blacksmith shop, recalls a violent incident on July 20, 1833, when their shop was broken into, leading to their forced departure from the county. The Printing Office of WW Phelps, where “The Evening and the Morning Star” newspaper was published, was destroyed in July 1833. This act of destruction was sparked by Phelps’s printing of “Free People of Color,” which local Missourians, in a pro-slavery state, perceived as an invitation for Black people to enter Missouri.

The Log Courthouse, erected in 1827, served as the temporary seat of Jackson County government and dates directly to the period when Mormons were in Jackson County. The original location of Governor Boggs’s home is now just an empty field. Governor Lilburn Boggs, initially friendly, later issued the infamous Extermination Order against the Mormons. The Noland House, a popular inn, was where Joseph Smith and other Mormon leaders were held under house arrest in 1838, occasionally visiting the desolate Temple Lot.

The site of an early jail is now the Truman National Historic Site Visitors Center. In 1833, it held prominent Mormons like Sydney Gilbert, William McLellin, John Corrill, and Isaac Morley, & Porter Rockwell.

Independence also celebrates its connection to President Harry S. Truman, who made his mark both before and after his presidency. The UN Peace Plaza commemorates the formal announcement by President Truman in the nearby Community of Christ Auditorium on June 27, 1945, that the U.S. was a signatory to the United Nations. At the Public Square, you’ll find a statue of General Andrew Jackson, presented by President Truman in 1949. The Log Courthouse holds an interesting personal connection, as Harry Truman served as a judge there. This building was still used as late as 1932.

The Truman Home is a private residence, though free tickets can be obtained at the museum. Interestingly, this historic home is located just around the corner from the Remnant Church of Jesus Christ of Latter Day Saints headquarters. Truman was known for his daily habit of walking two miles before breakfast, and a famous false headline “Dewey Defeats Truman” is commemorated nearby.

Have you visited all these sites in Independence?

Don’t miss our other Tangent Trips! https://gospeltangents.com/mormon_history/gt-trips/

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Gospel Tangents recently surprised viewers with an unannounced live stream including a JFS book giveaway. This is a “late night edition” that offers a whirlwind update on my extensive travels, upcoming interviews, and even some “breaking news” from the Temple Lot Church. Despite a busy travel schedule and a significant backlog of videos to edit, I managed to connect, give away a JFS book, and share exciting previews of what’s to come!

I’ve been to several significant sites related to the Latter Day Saint movement:

◦ The Voree Plates and the Hill of Promise: Gary Weber explained that the Hill of Promise is where James Strang found the Voree record. An angel reportedly told Strang where the record was buried beneath a tree, and respected townsmen witnessed its excavation. The record, encased in stone, crumbled upon exposure to air but was translated by Strang, telling the story of the “people of Raja Ramor”. It described a great war, similar to the Hill Cumorah narrative, and a pictorial representation of priesthood structure mirroring that under Joseph Smith and James Strang.

◦ Prophetic Significance: The Hill of Promise is also sacred because Strang’s revelations state that Daniel from the Bible will appear there someday to teach the saints and announce Christ’s soon approaching second coming.

◦ Beaver Island Plans: David Boice & I visited Burlington (originally called Voree by Strang), where we saw several Strangite sites, including a plaque for a never-built temple. I’m planning a trip to Beaver Island, which was James Strang’s later settlement where he was crowned king and assassinated. Gary Weber noted that there’s “not a lot to see” on Beaver Island, mostly dirt roads, but a ferry or plane can take visitors there.

Beyond church history, I also enjoyed a Brewers-Cardinals baseball game with my friend Walter Reade.

Viewers have much to look forward to from Gospel Tangents:

During the live stream, I gave away a copy of “Joseph Fielding Smith: a Mormon Theologian“ to Mark Francis from Wendell, Idaho.

In a surprising announcement, “breaking news” from the Temple Lot Church: they are going to quit selling the Book of Commandments. While Randy Sheldon hinted that this might lead to its “de-canonization”. For those unfamiliar, the Book of Commandments was the precursor to the Doctrine and Covenants, originally intended for publication in 1833 before a mob destroyed the printing press. Only a few rare copies were bound, making first editions extremely valuable.

I express gratitude for my “night owl” viewers and their support. Please support me here at Gospel Tangents by signing up at Patreon.

This is a rebroadcast of my 2018 interview with John Hamer & Lachlan MacKay from the Community of Christ. They’ll bust some LDS myths about the Kirtland Temple, Word of Wisdom, Alice Cooper, and more! Check it out!

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The early history of the Latter-day Saint movement is far richer and more complex than many realize, marked by vibrant architectural innovations, evolving theological understandings, and a dramatic succession crisis that led to the formation of numerous distinct traditions. Recent discussions with Community of Christ leaders, Apostle Lachlan MacKay and Seventy John Hamer, offer fascinating insights into this intricate past, shedding light on topics ranging from the Kirtland Temple‘s original appearance to the diverse interpretations of core doctrines.

John is the author of Scattering of the Saints: Schism Within Mormonism.

The Kirtland Temple, a pivotal edifice in early Latter-day Saint history, holds a storied past, not least because of its surprising original aesthetics and a tumultuous ownership saga. When first constructed, the building did not present the pristine white façade it does today. Rather, it was designed to emulate a grand, cut-stone look, achieved through an ingenious building technique introduced by Artemus Millet.

The walls, approximately two feet thick and 45 feet high, were constructed from rubble, primarily sandstone, held together with mortar. To create the desired elegant appearance, a hard plaster or stucco finish was immediately applied to the exterior. This stucco was mixed with crushed old crockery and glass, making the surface sparkle brilliantly when struck by sunlight. Mortar joints were then painted onto the walls, giving the illusion of large, meticulously cut stone blocks from a distance. Far from white, the temple was described as “blue” in the 1830s, likely a slate gray hue. Even the wooden shingles were dipped in red lead paint for preservation, and the front doors were olive green, presenting a far more colorful structure than we envision today. This vibrant exterior, sadly, was toned down over the years due to fading, extensive patching of cracks, rust streaks from iron in the sandstone, and eventually, the removal and replacement of stucco in the 1950s, leading to its brilliant white appearance only since the 1960s.

The temple’s initial function also differed significantly from modern Latter-day Saint temples. In Kirtland, it served as a public house for worship with a strong emphasis on spiritual and intellectual empowerment. Two-thirds of the temple was dedicated to classroom space, where people would attend worship on Sundays and school six days a week. It even housed the Kirtland High School, accommodating students from six years old through adulthood, making it the center of community life. This public access contrasted with the Nauvoo temple, where a tithe-payer’s receipt was required for the baptismal font, a precursor to the modern temple recommend concept.

The Kirtland Temple’s ownership history is equally complex, described as “a mess”. Joseph Smith sometimes owned it personally and at other times on behalf of the Church. Amid financial difficulties, it was signed over to William Marks to protect it from creditors. After Joseph Smith’s death, there were attempts by various groups, including Brigham Young’s followers, to sell or claim the temple. A particularly violent incident in 1838 saw dissenters storm the temple with guns and knives, aiming to take possession, only to be ejected by police amidst a chaotic scene involving a toppled stovepipe and soot. The Community of Christ’s “Kirtland temple suit” in the 1880s was primarily about establishing identity as Joseph Smith Jr.’s true church, rather than merely securing ownership, despite an initial favorable ruling being dismissed on procedural grounds.

The sources highlight significant differences in temple worship and theology between the Kirtland era and later developments in Nauvoo and beyond. Notably, the Kirtland Temple had no baptismal font, and endowment ceremonies as understood later were not taking place there.

The concept of baptism for the dead seems to have its origins in Nauvoo, though rooted in Joseph Smith’s earlier concern for his unbaptized brother, Alvin. The vision of Alvin in the celestial kingdom in 1836 (LDS D&C 137) brought relief, but the idea of baptism by proxy didn’t fully materialize until Nauvoo, with early baptisms even occurring in the Mississippi River before the temple font was ready. Other traditions, like James Strang’s, also adopted this practice. The Community of Christ initially found the idea appealing but, lacking a temple to practice it, it eventually ceased to be part of their tradition.

The vision of Elijah on April 3, 1836, in the Kirtland Temple, is interpreted differently by various Latter-day Saint traditions. For the Community of Christ, a key insight is that this vision of the Risen Lord occurred on Easter Sunday, emphasizing the Christ-centered nature of the event. Modern LDS tradition often anachronistically reads the vision as the moment the sealing power for plural marriage was restored. However, historical context suggests the early Saints, a “millennial sect,” were focused on end-times theology and Elijah’s return to “turn the hearts of the children to the fathers” in preparation for the literal Second Coming, not plural marriage. The vision of Alvin in D&C 137 is also clarified as being about preaching in the spirit prison, not baptism for the dead, a later reinterpretation.

Endowment ceremonies in Kirtland also evolved. Initially, “endowment with power from on high” meant gathering to be empowered by the Holy Spirit for missionary outreach. Over time, ordinances were added, including ordination to the Melchizedek Priesthood, feet washing, and a ritual cleansing with cinnamon whiskey and perfumed water. This purification ritual was performed just prior to entering the temple, followed by anointing with oil and sealing blessings on the third floor, a process that took weeks and was considered essential for missionaries going overseas.

Following Joseph Smith’s assassination in 1844, a profound succession crisis emerged, creating a vacuum that led to numerous leadership claims and the formation of diverse Latter-day Saint traditions. The death of Hyrum Smith alongside Joseph, who held an “anomalous role” as assistant president, left the question of succession open.

Sidney Rigdon, as the last surviving member of the First Presidency, held a strong canonical claim to leadership, supported by the church’s incorporation documents which stipulated succession through the First Presidency. However, he was outmaneuvered by Brigham Young, who, as president of the Quorum of the Twelve Apostles, established the precedent of the senior apostle succeeding, a practice not found in early canon law but adopted to prevent Rigdon’s leadership. Rigdon subsequently attempted to reorganize the church in Pittsburgh, but his movement eventually atomized, leading to the formation of smaller groups like the Bickertonites.

Among the most influential rivals to Brigham Young was James Strang, a recent convert who rapidly gained a following. Strang claimed angelic ordination simultaneous with Joseph’s death and presented a contested letter purportedly appointing him as Joseph’s successor. He further bolstered his claims with new prophetic signs, including the translation of the “Voree plates,” physical artifacts seen by thousands, which foretold a refuge in Voree, Wisconsin, and the emergence of a great successor. Strang gathered followers, first in Voree and then on Beaver Island in Lake Michigan, where they built a thriving colony. His movement controversially adopted polygamy, which Strang claimed to discover through translating a separate set of “brass plates”. His opposition to selling whiskey to Native Americans also caused friction with neighbors. Strang was eventually martyred in 1856, and his followers were brutally dispersed, suffering severe persecution.

Other notable groups included:

The Community of Christ (historically RLDS Church) emerged from various scattered branches in the Midwest that were dissatisfied with the leadership of Brigham Young and James Strang. These branches, praying for guidance, coalesced around the idea of lineal succession, eventually inviting Joseph Smith III to become their prophet-president in 1860. This “Josephite tradition” drew many dissenters from other groups, including those who had gone west to Utah but were disillusioned.

The Word of Wisdom, a key revelation in Mormonism, is another area where historical context significantly alters modern understanding. In the early 19th century, “strong drink” clearly referred to distilled spirits like whiskey and rum, not all alcohol. Wine, specifically redcurrant wine, was used for sacrament offerings, including at the Kirtland Temple dedication and even at Latter-day Saint weddings for wine and cake. “Mild barley drinks,” meaning beer, were considered “good for the body”.

Joseph Smith was a strong proponent of temperance, which at the time meant moderation, not prohibition. People were admonished for “overindulgence or drinking strong drink,” particularly those struggling with alcoholism, rather than for simply having a glass of beer. This historical understanding emphasizes avoiding addiction and promoting moderation, a principle still encouraged by the Community of Christ. Even practical uses of substances mentioned in the Word of Wisdom are noted, such as cinnamon whiskey for ritual cleansing prior to temple ordinances, and tobacco for poultices or to energize mules. The admonition to eat meat sparingly even led some to avoid meat between Easter and Thanksgiving. Understanding these contextual nuances reveals a much different daily practice and interpretation than often assumed today.

The rich tapestry of early Latter-day Saint history, as illuminated by these detailed discussions, reveals a period of dynamic evolution, diverse interpretations, and profound challenges that shaped a multitude of traditions. From the vibrant construction of the Kirtland Temple to the complex web of succession claims and evolving doctrines, this history offers a compelling narrative of faith, struggle, and the enduring quest for spiritual truth.

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History was made Sunday night in Independence, Missouri. The Community of Christ gathered for the election and ordination of the 1st female prophet president in Community of Christ. It was a a momentous occasion. The focus of the event was Stassi Cramm, who was anticipated to take on this significant leadership role, following Steven Veazey’s retirement. She became the 1st female prophet-president of Community of Christ, and just the 2nd female leader of a Restoration Church since Pauline Hancock.

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Independence, MO – June 1st, 2025 marked a truly historic day for the Community of Christ, as Stassi Cramm was officially ordained as the new prophet-president. This momentous event, which occurred during the Community of Christ World Conference in Independence, not only signifies a new chapter for the church but also positions Cramm as the first female prophet-president of the Community of Christ. She is also recognized as one of the few female leaders in the broader Restoration movement, following Pauline Hancock.

The atmosphere leading up to the ordination was charged with anticipation and excitement. The World Conference began with procedural matters, including a review of rules and the dissolution of the First Presidency. On May 31st, 2025, Stassi Cramm formally accepted her nomination for the role.

Throughout May 31st, caucus meetings were held to discuss the upcoming vote25. Reports from these meetings indicated strong support for Stassi Cramm. The evangelist quorum showed “full support,” and in the high priest quorum, “nobody opposed,” although some individuals did abstain from voting. While some anticipated that the vote might not be entirely unanimous, the overall sentiment suggested a “slam dunk.” The vote itself was scheduled for 2:00 PM Central time on June 1st, 2025.

The ordination service itself was described as “amazing” and “spirit-filled.” Attendees enthusiastically sang “The Spirit of God Like a Fire is Burning.” There was a palpable sense of “hope” and inspiration among the congregants. The anthem “We’ll Rise and we’ll Shout!” was notably sung with great passion, with the organist deeply engaged. Deb Luce remarked on the excitement, expressing that Stassi Cramm had “sparked that [hope] a little bit more” and emphasized the importance of holding onto existing doctrines.

For those who might harbor reservations about female ordination, the message was clear: “harden not your hearts” and “allow the spirit to speak.” It was also highlighted that “the voice of God is not a spirit of contention” and that “God won’t divide us.”

Stassi Cramm’s ordination as prophet-president on June 1st, 2025, is a significant milestone, making her the first woman to hold this top leadership position in the Community of Christ. This historic occasion was eagerly awaited, with many anticipating it would be a “history making day.” As one witness to the event noted, it was “awesome” to be there for this moment. Stassi went on to reorganize the Council of 12 Apostles. With some retiring and reassigning others, 6 new apostles were called; Mareva Tchong was reassigned from President of the Apostles to become the new Presiding Evangelist (what LDS would call the Presiding Patriarch.)

It was awesome to attend World Conference and witness the 1st female prophet be ordained in the Community of Christ. I’m hoping to get Stassi Cramm on an interview in September. I hope it happens!

Check out the video to witness the events of this historic event! What are your thoughts on the news?

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Last Spring, John Hamer gave a monumental address about RLDS succession at the JWHA Meetings that literally changed RLDS History. Pres-prophet Steven Veazey had announced his pending retirement in 2 years and said he would choose a successor. John argued in his address that if Veazey did so, it would make his presidency illegitimate as well as whoever he picked. So, the process was changed as a result of his address. He’ll give more details. Check out our conversation…

John is the co-author of Scattering of the Saints: Schism Within Mormonism.

Don’t miss our other episodes with John Hamer! https://gospeltangents.com/people/john-hamer/

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Historically, leadership in the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS), now Community of Christ, was heavily influenced by the Joseph Smith lineage. Joseph Smith III’s succession, recognized by the General Conference (World Conference), established two pillars of legitimacy: appointment by the predecessor and the “royal line” of Joseph Smith, which was seen as holy according to the Book of Mormon. William Smith, brother of Joseph Smith, actively promoted the idea of a Smith “royal seed,” drawing parallels to James, the brother of Jesus, leading the early Christian church.

However, this tradition soon saw shifts. Joseph III’s son, Frederick M. Smith, introduced the concept of “supreme directional control,” concentrating power in the First Presidency, which he led. This led to significant internal conflicts, including the resignation of the entire Presiding Bishopric and the departure of prominent figures like R.C. Evans, who felt sidelined despite his own aspirations for leadership.

The Smith lineage continued through Joseph III’s sons until Wallace B. Smith, a grandson, took the helm. He was a “progressive leader” who, in 1984, initiated the end of priesthood discrimination based on gender (D&C 156), a move that led to schism within the church as “restorationist” groups broke away. Importantly, Wallace B. Smith broke from the Smith lineage tradition by appointing a non-Smith, W. Grant McMurray, as his successor.

Grant McMurray’s tenure marked another pivotal shift. In D&C 162, he articulated a vision of the church as a “prophetic people, not just a people with a prophet,” introducing a new pillar of legitimacy that emphasized discernment and input from the wider church body. This concept challenged the previous monarchical tendencies and opened the door for more democratic forms of leadership.

Grant McMurray’s abrupt resignation in 2004, without appointing a successor, created a succession crisis, effectively breaking the chain of appointment. In response, a special World Conference was called, and the First Presidency assigned the Council of Twelve Apostles to choose the next prophet, who turned out to be Steve Veazey.

Steve Veazey’s 20-year presidency, however, was marked by significant financial struggles for the church, leading to an “unmitigated decline”. This culminated in the controversial sale of the historic Kirtland Temple for less than $200 million. Critics, including historian John Hamer, argued that the sale was conducted “in secret” and for “a pittance,” insufficient for the church’s long-term financial sustainability. The World Conference had previously required a revelation to sell the Kirtland Temple, highlighting the lack of transparency in the recent transaction.

Adding to the controversy, Steve Veazey announced a plan to personally select his successor. John Hamer publicly argued that this move would “retroactively completely delegitimize” Veazey’s tenure and render his chosen successor illegitimate, as it contradicted the principle of a “prophetic people” and the broken chain of appointment.

Fortunately, during an unexplained medical leave by Steve Veazey, his succession plan was suspended. The Council of Twelve once again stepped in to choose the next prophet, leading to the ordination of Stacy Cramm. This process, though not a direct popular vote, allowed her to emerge with greater legitimacy, aligning with the principle of a “prophetic people” rather than a sole appointment by a predecessor. Hamer sees her leadership as an opportunity for the church to finally establish a robust constitutional system of responsible governance.

A the Spring meeting of JWHA, John made a proposal of term limits for the prophet. A six-year term with the possibility of a second term is being suggested as a way to ensure accountability and responsiveness, moving away from indefinite tenure. This aligns with the long-standing practice within Community of Christ congregations, where pastors are chosen by their local congregations rather than being appointed from headquarters. Pastors can be removed by the congregation as well.

At the most recent World Conference, a resolution was approved to establish a constitutional/bylaw committee. This committee will explore these issues, with the hope of developing a system that allows for greater input from the church’s members while protecting minority rights from potential “tyranny of the majority”. President Cramm, possessing “supreme directional control,” has the authority to implement such changes and has expressed an openness to addressing the church’s challenges.

Don’t miss our other episodes with John Hamer! https://gospeltangents.com/people/john-hamer/

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John Hamer makes the surprising argument that the Auditorium is, in fact, a Community of Christ temple on the Temple Lot!  This is a claim even many RLDS members have never heard. Why does he say this? It ties back to the unfinished temple project of the Church of Christ (Temple Lot), also known as the Hedrickites. For a time, the two churches were essentially constructing rival temples side by side on the historic temple lot. Join us as we dive into this fascinating story!

John is the co-author of Scattering of the Saints: Schism Within Mormonism.

Don’t miss our other episodes with John Hamer! https://gospeltangents.com/people/john-hamer/

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The concept and construction of temples have been a central, yet often contentious, aspect of the Restoration movement. While the Church of Jesus Christ of Latter-day Saints (LDS) is well-known for its extensive temple building, other branches of the Restoration tradition have also grappled with their own unique visions and challenges regarding sacred spaces. Historian John Hamer sheds light on the fascinating, and sometimes fraught, history of temple competition and diverse practices among groups like the Community of Christ (formerly RLDS), the Hedrickites, Strangites, and Cutlerites.

For the Community of Christ, the idea of a “temple” has taken on multiple forms, leading to what some might see as competing sacred spaces.

The Church of Christ (Temple Lot), also know as the Hedrickites the earliest Restoration branch to return to Jackson County, Missouri. They hold a key portion of “the Temple Lot”. This property was part of a much larger parcel Edward Partridge originally bought for a total of 24 temples.

Beyond the Community of Christ and Hedrickites, other smaller Restoration movement churches have distinct approaches to temple work and sacred ordinances.

The diverse histories of these Restoration movement branches illustrate not only the enduring significance of temples and sacred ordinances but also the varied paths different groups have taken to define and enact their understanding of divine directives and community identity.

Don’t miss our other episodes with John Hamer! https://gospeltangents.com/people/john-hamer/

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The struggle for leadership of the LDS Church between Sidney Rigdon and Brigham Young still echoes today. One lasting outcome is the practice of dissolving the First Presidency at the prophet’s death—a move meant to underscore that Rigdon was never recognized as Joseph Smith’s rightful successor. Historian John Hamer of the Community of Christ joins us to examine Rigdon’s claims, even arguing that Sidney may have had the strongest case for leadership. We’ll also explore the church Rigdon established, now the third-largest “Mormon” denomination. Don’t miss this fascinating discussion!

Don’t miss our other episodes with John Hamer! https://gospeltangents.com/people/john-hamer/

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We delve deep into the complexities of LDS (Church of Jesus Christ of Latter-day Saints) and RLDS (Community of Christ) succession after the death of Joseph Smith in 1844, and how this crisis shaped the leadership structures and beliefs of both churches.

◦ William Marks and the Standing High Council: William Marks, president of the Standing High Council, was seen as a rival to Brigham Young. The Standing High Council, which had previously held equal or even superior authority to the traveling Quorum of the Twelve, particularly in organized stakes, was effectively demoted into stake high councils. This move eliminated an institutional rival and concentrated power.

◦ Presiding Bishopric: Similarly, the powerful role of the Presiding Bishop, who controlled temporalities and could act as a leadership rival, was demoted by Brigham Young, who created numerous bishops, reducing the role to a congregational position.

◦ Appointment by Predecessor: Joseph Smith Jr. had indicated his son as a successor, supported by a verse in the Doctrine and Covenants stating the prophet has “power… to appoint another in his stead”. Joseph Smith III himself later emphasized this “appointment” principle for future successions.

◦ Royal Line of Joseph: Many members desired a leader from the “seed of Joseph” (the Smith family line). This idea was heavily promoted by William Smith, Joseph Jr.’s brother, who published pamphlets arguing for the importance of lineage, citing the Book of Mormon and the New Testament example of James (Jesus’s brother) leading the early Christian church. William Smith was a problematic figure, excommunicated for polygamy, but his arguments influenced the early Reorganization.

◦ Frederick Madison Smith: Joseph Smith III’s eldest son, with a Ph.D., became the third prophet-president. He differed significantly from his father, aiming to modernize and bureaucratize the church.

◦ “Supreme Directional Control”: F.M. Smith introduced this controversial policy, vesting supreme control in the First Presidency. This led to a major conflict with his brother, Israel A. Smith, who was in the Presiding Bishopric, resulting in the entire Presiding Bishopric’s resignation. F.M. Smith ultimately used a “prophetic trump card”—a revelation—to assert his authority.

◦ RC Evans: Joseph Smith III’s talented first counselor and orator, who expected to be appointed successor. When F.M. Smith was appointed instead, Evans became very critical. Despite being granted the significant role of Presiding Bishop of Canada, he continued to oppose F.M. Smith and eventually left the church, taking a large portion of the Toronto congregation to form his own church. RC Evans died shortly thereafter in the Spanish flu pandemic, and his church eventually dissolved.

The discussion also briefly touches on the Kirtland Temple, where the RLDS Church (Community of Christ) did not permit weddings or baptisms for the dead due to a desire to avoid association with LDS temple practices. John Hamer personally distinguishes between “temples” (like Kirtland) and “endowment houses” (smaller, standardized LDS temples), based on the level of sacrifice involved in their construction.

Don’t miss our other episodes with John Hamer! https://gospeltangents.com/people/john-hamer/

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We’ll discuss controversial RLDS beliefs with John Hamer, a Seventy with the Community of Christ. We’re focusing on the 1844 succession crisis, its lasting impact on both the LDS and Community of Christ (formerly RLDS) churches. He’s the co-author of Scattering of the Saints: Schism Within Mormonism. Don’t miss this fascinating discussion!

00:00 How 1844 Succession Affects Us Today

8:15 How Baptism For Dead Was De-canonized

14:22 Will Book of Mormon Be De-canonized?

24:10 Black Priesthood in Community of Christ

36:37 3 Official Languages in CoC

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◦ The 1844 schism “froze” both churches into peculiar systems, as each justified its own succession to assert legitimacy.

◦ LDS Church Succession: Brigham Young’s claim relied on his position as the senior-most apostle, a concept that was not established doctrine in 1844 but emerged from the crisis.

◦ Community of Christ (RLDS) Succession: Joseph Smith III’s claim was supported by patriarchal blessings and prophecies. His acceptance of the prophet role in 1860 solidified the General Conference’s (legislative) authority to choose the prophet. Sidney Rigdon also made a claim to leadership, presenting himself as a “guardian of the church.”

◦ The Mark Hofmann forgery of Joseph Smith Jr.’s blessing to Joseph Smith III is discussed, noting its incorrect date caused dissonance Jerald & Sandra Tanner. It was acquired by the LDS Church, which then traded it to the RLDS Church for a copy of the Book of Commandments. The RLDS Church put it in the appendix of their version of the Doctrine & Covenants & then later removed this forgery from its historical appendix through a “historical appendectomy.”

◦ The Community of Christ’s Doctrine and Covenants is an active scripture, with new sections added through votes by elected representatives at World Conferences. The conference also has the power to remove sections, which it has done several times.

◦ Baptism for the Dead: This practice was removed from the RLDS Doctrine and Covenants, largely due to the church’s desire to distance itself from associations with LDS temples and practices, particularly those perceived as “secret” or “embarrassing.” John Hamer expresses a nuanced view, considering it meaningless as a necessary saving ordinance for random names but “incredibly valid and amazing” as a spiritual practice for connecting with cherished ancestors (e.g., Jane Manning James).

◦ Blacks in the Priesthood (RLDS): Joseph Smith III’s 1860s revelation allowed black men to hold the priesthood but included a racist caveat to “be not hasty” in ordaining them, reflecting the prevailing societal racism of the 1860s. A recent World Conference resolution to remove this section was voted down, with John Hamer arguing against removal to avoid setting a precedent of “Jefferson Bible” editing scripture.

◦ De-canonization of the Book of Mormon: There’s a “dig” (and potential validity) that the Community of Christ “doesn’t believe in the Book of Mormon” in the same way other groups do. Some leaders and members, traumatized by the “New Mormon History” and historical-literary criticism suggesting the Book of Mormon is a 19th-century construct, have proposed to “jettison all of this stuff.” However, others, especially older members, find it essential to their identity. John Hamer “firmly anticipates” a resolution to remove the Book of Mormon from the canon, though he personally opposes it.

◦ John Hamer advocates for viewing scripture as “errant, not inerrant.” He believes scripture is a “human response to God’s revelation,” filled with the “biases and limitations of every prophet.”

◦ He argues against treating scripture as a “perfect idol” or a “literalistic rule book,” emphasizing that doing so misses its true meaning and prevents growth. He compares attempts to remove “pseudepigraphic” books (like some Pauline or Petrine letters) to treating the Book of Mormon, or even the Old Testament Book of Daniel (which he calls a “pious fraud”), as disposable.

◦ The World Conference functions as a “giant legislature” where resolutions are debated and voted upon.

◦ The Community of Christ has three official languages: English, French, and Spanish. A resolution to put all scriptures online in these languages was narrowly voted down, with the official pretext being cost, but John Hamer believes the real reason was a desire by some leaders to minimize exposure to elements like the Book of Mormon they find embarrassing.

◦ The church’s control over intellectual property is criticized, particularly regarding the Kirtland Temple, where photos were forbidden, hindering its use as a missionary tool.

◦ The conversation touches on the resignation of Israel A. Smith (presiding bishop) and Fred Smith’s use of a “prophetic trump card” (revelation) to pass a decision.

The episode serves as a deep dive into the historical complexities, theological evolution, and ongoing challenges faced by the Community of Christ, contrasting its journey with that of the LDS Church.

Don’t miss our other episodes with John Hamer! https://gospeltangents.com/people/john-hamer/

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I’m excited to welcome John Hamer back to the show. John is a Seventy in the Community of Christ and a remarkable historian of Restoration Churches. Earlier this month, he was in Utah for the 50th Anniversary of Sunstone, and today we’ll be talking about the many ways to Mormon, including some of the Restoration Churches/schismatic groups that were represented at Sunstone. This episode will be part of a broader conversation about various Latter Day Saint schismatic movements. Join us for the discussion!

Don’t miss our other episodes with John Hamer! https://gospeltangents.com/people/john-hamer/

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The recent 50th anniversary of the Sunstone Symposium in Utah provided a unique opportunity to delve into the rich and diverse landscape of the Mormon culture and restoration heritage. John Hamer is a three-time guest on Gospel Tangents and a Seventy with the Community of Christ. Sunstone serves as an “open diverse forum” that welcomes individuals from all backgrounds, whether they are orthodox LDS, fundamentalists, or members of the Community of Christ. This gathering truly embodies the idea that there is “more than one way to Mormon”.

There are various schismatic groups that emerged after the pivotal 1844 schism which Joseph Smith died. These groups form distinct branches of the restoration tradition, each with its own unique history and practices.

Following the 1844 schism, two primary branches emerged:

◦ The Church of Jesus Christ of Latter-day Saints (LDS Church).

◦ All of the fundamentalist churches, such as the Apostolic United Brethren (AUB) which is also called “The Work”, & the Fundamentalist Church of Jesus Christ of Latter-Day Saints (FLDS Church).

◦ The “new emerging remnant movement” with Denver Snuffer.

◦ Independent expressions or “restorationists”. These groups broke away from the mainline Community of Christ Church over issues like women in the priesthood and lineal succession. Some of these have grouped together in a confederacy of churches, like the Joint Conference of Restoration Branches (JCRB. See our interview with apostle Patrick McKay.)

◦ The Remnant Church of Jesus Christ of Latter Day Saints, which is considered a “restorationist church” by Josephites. Figures like Terry Patience, the new prophet-president, and Jim Vun Cannon have been prominent within this church. (Jim now leads a different church, the Everlasting Church of Jesus Christ in the Latter Day.) These “Josephite fundamentalists” are distinct from polygamists.

Sunstone also provides a platform for understanding smaller, yet historically significant, schismatic groups:

◦ They are generally considered the third largest branch to emerge after the 1844 schism, with an estimated 25,000 members.

◦ They see themselves as “the true one true church” and are noted for retaining spiritual gifts from the Kirtland era, including speaking in tongues and spontaneous services. Their services feature spontaneous talks and no pre-written bulletins, similar to practices found in the Centennial Park group.

◦ Their heartlands are primarily in Pittsburgh and Detroit.

◦ Notably, they have recently produced an academically trained historian, Daniel Stone, who has focused on William Bickerton and their own history. His book is highly recommended.

◦ They maintain an “interesting and intact early Mormon gathering place” in Voree, Wisconsin, with stone houses, a temple site, and other historical locations from the 1840s.

◦ They are Seventh Day Sabbatarians, holding church services on Saturdays.

◦ Their class discussions often involve opening their “fourth book of restoration scripture,” the Book of the Law of the Lord, and discussing revelations from James Strang.

The Sunstone Symposium’s 50th anniversary coincided with significant anniversaries for other institutions of “New Mormon history,” such as the John Whitmer Historical Association (JWHA) and the Mormon History Association (MHA), both reaching their 50-year marks. This period, starting in the 1950s and 60s, saw a critical re-evaluation of Mormon history through academic scholarship.

Key figures and works that shaped this field include:

John Hamer also shed light on the Community of Christ’s distinct organizational structure. Unlike the LDS Church, where the First Presidency is an extension of the Quorum of the Twelve, the Community of Christ’s apostles are specifically a “traveling quorum” focused on missionary work in the field, not based at headquarters. The world is divided among these twelve apostles, with assignments rearranging at each world conference.

Recent changes include a “huge turnover” with six new apostles and a significant scrambling of apostolic fields, with some fields, like the USA, now having multiple apostles. For example, Apostle Lach MacKay, who previously covered the northeastern United States and historic sites, is now responsible for Canada, Australia, New Zealand, the Pacific Islands, and Europe.

The discussions at Sunstone, like those with John Hamer, offer invaluable insights into the complex and continually unfolding story of the restoration tradition, celebrating its diverse expressions and grappling with its challenging past. Tell us about your experiences at Sunstone!

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