Mormon History Podcast – Gospel Tangents – Mormon History Podcast

Mormon History Podcast – Gospel Tangents – Mormon History Podcast

By Rick BSociety & CultureDocumentaryReligion & SpiritualityChristianityHistory
Download on the App Store

Mormon History Podcast – Gospel Tangents – Mormon History Podcast episodes

  • Complex History of Race & LDS Temples (Jonathan Stapley 4 of 4)

    Dr. Jonathan Stapley tackles a tough topic: race & LDS Temples as we conclude his deep dive into Stapley’s award-winning book, Holiness to the Lord. We tackles some of the most complex historical topics surrounding Latter-day Saint temple worship, including the ideological shift away from plural marriage, the history of racial restrictions, and the profound religious work of caring for the dead.

    0:00 Trading Polygamy for Temple Work

    3:58 Race & the Temple
    16:21 Caring for the Dead

    Don’t miss our other discussions with Jonathan. https://gospeltangents.com/people/jonathan_stapley

    Copyright © 2026

    Gospel Tangents

    All Rights Reserved

    Dr. Jonathan Stapley concludes his deep dive into his award-winning book, Holiness to the Lord. He tackles some of the most complex historical topics surrounding Latter-day Saint temple worship, including the ideological shift away from plural marriage, the history of racial restrictions, and the profound religious work of caring for the dead.
    Did Temple Work Replace Polygamy?
    Historian Dr. Richard E Bennett has previously argued that as the Church abandoned plural marriage, work for the dead stepped in as its replacement. Stapley agrees there is truth to this. Before 1890, regular temple attendance was incredibly rare; most early Latter-day Saints only went once in their lives for their own endowment and sealing. Because of this, 19th-century Saints typically viewed temple robes as “burial clothing,” since they saw it more often on deceased bodies than on living worshippers.
    However, following the 1890 Manifesto and Wilford Woodruff’s 1894 revelation on adoption, regular proxy labor radically transformed the Latter-day Saint experience. Temple attendance became a normative, regular practice, effectively replacing plural marriage as the core foundation of 20th-century Latter-day Saint identity construction.
    Segregation, Race & LDS Temples
    We also unpacked the complicated history of race & the temple. Early in the Church’s history, Black members did participate in temple ordinances: Elijah Abel was washed and anointed in the Kirtland Temple, Jane Manning James performed baptisms for the dead in the Endowment House, and historical records show that several previously enslaved women were endowed in the Salt Lake Temple.
    Tragically, as Jim Crow-era segregationist worldviews hardened in the 20th century, policies shifted. Stapley highlights research by Tanya Ryder showing a period where Black members could submit their family history to the temple but were required to have white proxies perform the actual baptisms.
    When asked if the temple restriction was instituted primarily to prevent interracial marriage, Stapley offers a nuanced historian’s view. While Brigham Young actively encouraged intermarriages between white settlers and Native Americans, he harbored intense opposition to Black and white intermarriage and procreation. Stapley notes that while Brigham Young’s racist views on intermarriage undeniably informed the temple ban, historians lack the specific documentation to conclusively prove it was the exact causal instigation.
    Debunking the 1979 “Satan” Film Myth
    Stapley also takes a moment to debunk a persistent rumor regarding the 1979 temple film. A popular story claims that the Church asked a dark-skinned or Polynesian actor to play Satan, but the actor protested the racist casting. Stapley explains that there is no good evidence for this event; the entire rumor stems from a single, unreliable third-hand source—a typed memory of a purported conversation.
    Caring for the Dead
    To conclude, Stapley reflects on one of the most resonant chapters of his book: the religious practice of caring for and dressing the dead. In modern society, the professionalization of medicine and funerals has largely insulated us from death. Stapley argues that the Latter-day Saint practice of dressing deceased loved ones in temple clothing provides an incredibly important religious outlet to process grief. Furthermore, this enduring ritual acts as a powerful symbol, signaling the believers’ incorporation into the priesthood as heavenly kings, queens, priests, and priestesses.

    Don’t miss our other discussions with Jonathan. https://gospeltangents.com/people/jonathan_stapley

     

    Copyright © 2026

    Gospel Tangents

    All Rights Reserved

    1 min
  • Amazing Complex History of Women & Temple Sealings (Jonathan Stapley 3 of 4)
    Dr. Jonathan Stapley, author of Holiness to the Lord, dives deep into the complex history of women & temple sealings, the historical evolution of the sealing ceremony, the persistent changes to the endowment, and the shifting architectural purposes of Latter-day Saint temples.
    https://youtu.be/9GLMfnUxqdU

    Don’t miss our other discussions with Jonathan. https://gospeltangents.com/people/jonathan_stapley

    Copyright © 2026

    Gospel Tangents

    All Rights Reserved

     

    Complex History of Women & Temple Sealings: Egalitarian Sealings? 
    When examining the history of the sealing ceremony, Stapley points out a stark contrast between Joseph Smith’s era and Brigham Young’s era. The earliest known sealing text, written by Joseph Smith in 1842, was much more egalitarian than the Nauvoo Temple text later published by Orson Pratt in 1852, which incorporated Brigham Young’s views subordinating women. While the Church has made significant revisions since 1990 to reintroduce more egalitarian language, certain disparities between men and women remain.
    Dilemma for Widows
    A poignant example of this is the church’s current sealing policy regarding widows. Before the 1890s, women were regularly sealed to multiple men sequentially, but by the 1920s, a rule was formalized restricting living women to a single sealed husband. Curiously, in the 1960s, the church changed the rules to allow deceased women to be sealed to multiple men to fix family history roadblocks, yet the restriction remained for living women. This leaves many modern widows feeling anxious or hesitant to remarry, and Stapley notes that the current theological answer regarding how these complex marriages will be resolved in the afterlife is simply, “we don’t know.”
    Debunking the 4-8-Hour Endowment Myth
    Stapley also pushes back against modern fundamentalist assumptions that the original Nauvoo endowment was a massive, 4-8-hour ordeal. In reality, historical records from William Clayton indicate that the Nauvoo endowment took roughly 90 minutes. When the ritual did take longer, it was often because every participant was acting as a main character, and there were limited temple workers to facilitate the liturgy.
    Stapley emphasizes that the endowment has never been static; it has always been iterating. Significant milestones include the formalization of temple worker roles in the Endowment House, the writing down of the liturgy and introduction of proxy endowments in the St. George Temple, Wilford Woodruff’s introduction of white pants for men, and the monumental 20th-century shift from live acting to film presentation.
    Assembly Rooms and the 24 Temples of Zion
    We also explore how the physical space of the temple has changed. The Kirtland Temple was a semi-public building that hosted private, charismatic “solemn assemblies” for priesthood officers. Later pioneer temples—like Manti, St. George, and Salt Lake—were built with massive assembly halls that are rarely used today, rendering them “architectural anachronisms.”
    Finally, Stapley addresses Joseph Smith’s famous “Plat of Zion” which outlined 24 temples for the city of Independence. He cautions against comparing these to modern temples, explaining that in the 1830s, the term “temple” was used aspirationally to describe multi-purpose civic buildings, not the private liturgical spaces we know today. Ultimately, the church’s theology simply outgrew the 24-temple model.
    0:00 Sealing More Egalitarian?
    13:33 Evolution of Endowment Ceremony
    24:48 Temples Used to Be Public
    35:27 24 Temples
    43 min
  • Inside LDS Temple Ceremonies (Jonathan Stapley 2 of 4)

    Dr Jonathan Stapley takes us inside LDS temple ceremonies, including the Initiatory, Endowment, and Sealing ceremony changes over the years. Was the sealing ceremony more egalitarian under Joseph Smith than Brigham Young? Check out our conversation….

    Don’t miss our other discussions with Jonathan. https://gospeltangents.com/people/jonathan_stapley

    Copyright © 2026

    Gospel Tangents

    All Rights Reserved

    Dr. Jonathan Stapley, author of Holiness to the Lord, explores the fascinating historical evolution of temple ordinances, clarifying the differences between early Kirtland practices, the introduction of Masonic elements in Nauvoo, and the shifting language of the sealing ceremony.
    Myth of the “OG” Endowment
    When asked about fundamentalist groups attempting to reconstruct an “original” eight-hour endowment complete with wrist-and-ankle-length garments, Stapley states bluntly that a static, “Platonic ideal” of the endowment never existed. Because the early liturgy was transmitted orally, the ceremony has continually adapted and changed from its very inception. It wasn’t until the Wilford Woodruff era in the St. George Temple that the endowment ceremony was finally written down. Stapley pushes back against the idea that changes to the wording prove apostasy, noting that Brigham Young continuously made changes to the ritual in Nauvoo, the Council House, the Endowment House, and finally the St. George temple.
    LDS Temple Ceremonies: Kirtland vs. Nauvoo Ordinances
    Stapley clarifies a common historical misconception: in the Kirtland era, the washing and anointing was a completely separate event from the “endowment”.
    • Washing and Anointing: This was an annual ritual limited strictly to male priesthood officers, purposely patterned after the biblical consecration of ancient Israelite priests.
    • The Kirtland Endowment: This was a solemn assembly where participants feasted on the Lord’s supper, washed each other’s feet, and experienced charismatic spiritual outpourings. It wasn’t until the Nauvoo era that these concepts merged and expanded to include all men and women. Furthermore, Stapley notes that there is no compelling historical data to support the idea that the modern temple liturgy is hidden within the text of the Book of Mormon as Don Bradley has suggested.
      • Masonic “Social Technology”
      In 1842, Joseph Smith participated in a Masonic initiation, a fraternity ritual that used dramatic progression, hand clasps, and promises of secrecy to tell the mythical story of Hiram Abiff, the builder of Solomon’s temple. Stapley explains that Joseph Smith borrowed this Masonic “social technology”—the structural framework of the ritual—but used it to tell a completely different story. Instead of Masonic lore, Latter-day Saints used this interactive format, alongside biblical priestly clothing, to teach the plan of salvation, including the creation, the fall, and humanity’s return to the presence of God.
      The Evolving Sealing Ceremony
      The episode also reveals fascinating details about the first sealing ceremonies. The earliest known text is an 1842 polygamous sealing ceremony written by Joseph Smith for the Whitney family, which is currently available on the Joseph Smith Papers website. When historians compare this 1842 text to a Nauvoo Temple sealing ceremony published by Orson Pratt in 1852, they find substantive differences. According to Stapley, the 1842 ceremony under Joseph Smith was notably more egalitarian, while the later Nauvoo versions incorporated Brigham Young’s views on the subordination of women. (To be fair, Jonathan stated there is no such thing as egalitarian in the 19th century, just varying levels.)
       
      Ultimately, Stapley reminds us that early Latter-day Saints simply did not value word-for-word repetition the way modern members do; even foundational prayers, like the sacrament and baptismal prayers, were often extemporized during Joseph Smith’s lifetime.

      Don’t miss our other discussions with Jonathan. https://gospeltangents.com/people/jonathan_stapley

      Copyright © 2026

      Gospel Tangents

      All Rights Reserved

      0:00 Sealing More Egalitarian?

      13:33 Evolution of Endowment Ceremony
      24:48 Temples Used to Be Public
      35:27 24 Temples

       

      23 min
    • Best Temple Prep Ever! (Jonathan Stapley)
      Chapter 1 is the best temple prep book ever. I sat down with Jonathan Stapley, an award-winning historian to discuss his newest book, Holiness to the Lord: Latter Day Saint Temple Worship. During the show, Stapley was even surprised he won the “Best Temple Book of 2025” award! I thi
      0:00 Award Winning Author on LDS Temple Worship
      3:20 Is Temple Worship Taboo?
      10:14 Required Reading for Temple Prep
      17:52 Kirtland Temple Period
      Demystifying the Temple Experience/Temple Prep
      For many, the LDS temple can feel like a secretive or taboo topic, but Stapley’s new book aims to change that. He designed his first chapter to be a transparent walkthrough for anyone preparing for the temple. It covers the practical, step-by-step process of going to the temple, from talking to a local bishop and purchasing garments to making an appointment and participating in the ceremonies.
      Stapley explains that this level of openness is highly beneficial. Not only does it help outsiders understand the faith’s practices, but it also gives practicing Latter-day Saints a much-needed framework for discussing the temple constructively, helping them avoid being unhelpfully “cagey” or silent about their worship. Furthermore, Stapley pushes back against critics who use the private nature of the temple as a “dig” against the church, noting that the creation of sacred, “insider/outsider” boundary-maintaining spaces is a common practice across many world religions and ancient Christianity.
      The Myth of the “OG” Endowment
      When it comes to the temple’s core ceremony—the endowment—Stapley makes a striking historical observation: there is no such thing as an “OG” (original) endowment.
      Before temples, bishops, or apostles were even fully established in the church, Joseph Smith taught that the saints would be “endowed with power from on high,” a concept pulled directly from the biblical books of Luke and Acts. Originally, this endowment was a charismatic experience rather than a set ritual. Over time, these biblical concepts were ritualized and performed, constantly adapting to the needs of the church.
      Because the ceremony was initially transmitted orally, Stapley notes that the ritual has continually changed and adapted throughout its entire history. He directly challenges fundamentalist attempts to reconstruct a supposedly “original” 8-hour endowment, stating that such a platonic ideal never actually existed, and that procedural changes are a historical reality, not proof of apostasy as fundamentalists allege.
      A “Golden Era” for Latter-day Saint History
      Stapley shared that we are currently living in a “golden era” of Latter-day Saint historical research. Compared to a couple of decades ago when archive access felt like the “wild west,” there is now sustained openness and transparency, with massive resources like the Brigham Young papers available freely online.
      While the church still naturally redacts specific details about the temple ceremonies from third-party historical documents, Stapley isn’t bothered by this. Instead of getting bogged down in reconstructing “ticky tack” changes to the ceremonies, he is far more interested in the bigger picture: understanding what these sacred rituals actually do in the lives, minds, and communities of the believers who participate in them.
      Have you read his book? What are your impressions?
      27 min
    • Polygamy Conference Controversies & Recap 2026
      Journal of Mormon Polygamy Conference
      Here is a recap of the major highlights, controversies, and presentations.
      https://youtu.be/IekJUmx5qK4
      The 1886 John Taylor Revelation
      I was part of a panel discussing the 1886 John Taylor revelation, which was recently released by the Church History Library. This revelation was received around September 27, 1886, while President Taylor was in hiding from U.S. government officials due to the Edmunds Act. The original manuscript was discovered written in pencil in Taylor’s desk by his son, Apostle John W. Taylor, while settling his estate in 1887.
      The interpretation of this document causes a major split:
      • The Fundamentalist View: Fundamentalists view the 1886 revelation as an unequivocal mission statement. Because the text states, “I have not revoked this law nor will I,” they interpret this to mean the practice of plural marriage can never be suspended by earthly authority, rendering the 1890 and 1904 manifestos invalid.
      • The Mainstream LDS View: Mainstream theology focuses on the word revoked, viewing it as a commandment that can be suspended. Pointing to D&C 132:7, mainstream members argue that only one man on earth holds the keys of the sealing priesthood at a time, meaning the 1886 revelation grants no independent authority to individuals to perform plural marriages without the current Church President’s authorization.
        • During the Q&A, I stated what I thought was an uncontroversial fact: a major difference between D&C 132 and the 1886 revelation is that section 132 was canonized, and the 1886 text was not. Surprisingly, this drew audible pushback and eye daggers from the audience.
        A Room Full of “Revisionists”
        I estimate that 90% of the attendees at the conference were “polygamy revisionists”—individuals who believe Joseph Smith never practiced polygamy and that D&C 132 is a forgery. For many in attendance, their opposition to polygamy seems rooted in the moral belief that the practice is inherently wrong, leading to a strong desire to see section 132 decanonized.
        This dynamic created an ironic parallel at the conference: both polygamy revisionists and fundamentalists are currently facing excommunication from the mainstream Church for their opposing beliefs regarding Joseph Smith and plural marriage.
        Stylometry, D&C 132, and “Statistical Noise”
        One of the most highly anticipated presentations for me was from Ethan Lloyd, who recently published a paper utilizing stylometry (wordprint analysis) to argue that the plural marriage verses of D&C 132 do not match Joseph Smith’s established voice. His study was presented as a direct counter to a recent Interpreter article by Fields et al., which used similar methods to argue that Joseph was the author.
        As a “math nerd” and statistician, I have serious issues with wordprint studies. While Lloyd rightly points out methodological flaws in the Interpreter study—such as artificially inflating their data by “bootstrapping” short texts—I believe the entire premise of stylometry is flawed.
        Here is why stylometry falls short on D&C 132:
        • Tone vs. Function Words: Lloyd argue that Joseph’s normal revelations have a “pastoral” tone, while D&C 132 sounds “judicial” and harsh. However, stylometry measures invisible, high-frequency function words (like the, and, of, unto.) You cannot use the frequency of the word “and” to objectively prove a shift from a pastoral to a judicial tone.
        • Lack of Statistical Variance: In Principal Component Analysis (PCA), which Lloyd used, you typically want your variables to explain 80% to 90% of the variance in the data. In Lloyd’s study, the variance explained was only in the 15% to 30% range. When that much variance is left unexplained, you aren’t finding a definitive signal or voiceprint”—you are just measuring statistical noise.
          • Ultimately, I agree with historian John Hamer: wordprint studies generally just reflect the bias of the author.
          Other Conference Highlights
          • Helen Mar Kimball: Michelle Stone gave a fascinating historiography arguing that Helen Mar Kimball never actually admitted to being a plural wife of Joseph Smith. She was never considered a possible plural wife until the 1930s “Jubilee letters” surfaced. Mainstream historians generally agree Helen was sealed to Joseph at age 14, but Stone’s paper disputes this.
          • The Moral Argument: Connor Boyack received a standing ovation for a presentation making a moral and theological case against concubines and polygamy.
          • Fundamentalist Representation: Major credit goes to David Patrick and others from the fundamentalist branch called Christ’s Church for proudly presenting their beliefs in the 1886 revelation to an audience that was overwhelmingly hostile to the practice of polygamy.
            • Lingering Question for Revisionists
            I’ll leave you with the same question I posed at the end of the episode regarding the revisionist movement. If you believe D&C 131 and 132 are forgeries that should be thrown out, how do you justify monogamous temple sealings? What scriptures justify monogamous sealings?
             
            William V Smith argues the doctrines of eternal monogamous sealings and plural marriage are so deeply intertwined within the text of section 132 that you cannot simply cut out the polygamy verses and keep the sealing power intact. If you remove section 132 entirely, where is the doctrinal foundation for temple work?
            What do you think of the 2nd Journal of Mormon Polygamy Conference?
            1 hr 16 min
          • Why Janice Allred StaysWhy I Stay: Three Decades in the Pews as an Excommunicated Member

            Janice Allred was excommunicated just over 30 years ago, but still attends the LDS Church!!! Why? She will talk about why she stays, and offer advice to others on how to stay if they want to. We’ll discuss how it affects her family, her testimony, and we’ll even dive into why current polygamy revisionists are getting into trouble with LDS Church leaders. Check out our conversation!

            Why I Stay: Three Decades in the Pews as an Excommunicated Member

            What does it look like to remain dedicated to a faith community that has formally cast you out? For Janice Allred, a “philosophical theologian” who was excommunicated in 1995, the answer is found in showing up every Sunday for over thirty years. Allred, the sister of fellow scholar Margaret Toscano, was disciplined primarily for her writings on “God the Mother“ and her critiques of church authority, yet she remains a fixture in her local ward.

            Why Stay?

            When asked the “Sunstone question” of why she stays, Allred’s first response is simple: “Because I want to”. Her deeper motivations are rooted in her identity as a follower of Jesus Christ, noting that He encouraged His followers to meet together often to strengthen one another. Furthermore, she feels a profound connection to the revelations of Joseph Smith, including the Book of Mormon and the Doctrine and Covenants, and wants to worship where those texts are accepted as scripture.

            From Pariah to Participant

            The road has not been easy. For the first five to ten years after her excommunication, Allred describes being treated like a “pariah” and was largely ignored by her ward members. She recalls a poignant moment five years in when a fellow ward member simply said “Hello,” and she nearly broke into tears because so few had spoken to her during that time.

            The turning point was a house fire. While the community struggled to know how to respond to her theological dissent, they knew exactly how to help a family in a physical crisis. Today, she is a regular participant in Sunday school and Relief Society, though she is denied the sacrament, which she describes as the hardest part of her experience.

            The “Observer” Strategy

            Allred offers a unique perspective for those struggling with their faith: be an observer. She navigates the tension of hearing things she disagrees with—such as the “adulation” of church leadership or the Proclamation on the Family—by taking a step back and viewing the meetings through a sociological or theological lens. She does not feel the need to agree with everything said from the pulpit to feel that she belongs to the “invisible church” of true followers of Christ.

            A Different Kind of Fundamentalism

            Perhaps most surprising is Allred’s stance as a “polygamy revisionist.” Through her theological studies, she became convinced that Joseph Smith neither taught nor practiced polygamy, and she views Section 132 as a later forgery or a text contrary to the gospel. While this view challenges the lineage of authority from Brigham Young, she maintains that her primary goal is seeking what is true according to her own conscience and inspiration.

            Janice Allred’s journey is a testament to self-authorship in faith. She remains a “member of the ward” in spirit, even if not on the records, proving that for some, the community of Christ is worth the discomfort of dissent.

            What do you think of Janice’s persistence for 30+ years?

            1 hr 9 min
          • LDS-Temple Lot Differences (Daniel Malone 3 of 3)
            LDS-Temple Lot Differences: Unique Priesthood Structure

            We’re going to discuss LDS-Temple Lot differences. Unlike the LDS Church, the Church of Christ (Temple Lot) does not divide its priesthood into Aaronic and Melchizedek branches. Furthermore, they do not have the office of High Priest, believing that Jesus Christ was and remains the last High Priest.

            Don’t miss our other discussions about Hedrickites. https://gospeltangents.com/denominations/hedrickites

            Copyright © 2025

            Gospel Tangents

            All Rights Reserved

            Their active priesthood offices consist of:

            • Elders: The spiritual heads of the church who have the authority to perform administrations, lay on hands, and perform baby blessings. The Twelve Apostles are also chosen from among the Elders.
            • Priests: Authorized to baptize and serve the sacrament.
            • Teachers: Authorized to preach and assist the Elders.
            • (Note: While the office of Deacon exists on record, there have been no active Deacons in the church for a long time).

              • Another major difference is how men receive the priesthood. Priesthood callings are not treated as a coming-of-age milestone for young men; instead, every ordination requires a divine calling, spiritual witnesses, and the individual’s formal acceptance. Because not every father holds the office of Elder, baby blessings in the Church of Christ are typically performed by the older, ordained Elders of the congregation rather than the child’s father.

              Local Autonomy and Global Reach

              The Church of Christ is highly autonomous at the local level. As long as a local congregation has at least six members and one Elder, they are officially recognized and can elect their own pastor annually. These pastors have the freedom to set their own meeting schedules, which typically include Sunday worship and Wednesday evening prayer, testimony, or singing services.

              While historically rooted in Independence, Missouri, the church has experienced surprising global growth since the late 1990s, expanding into the Philippines, East Africa, Mexico, and even establishing contacts in places like Argentina and Dubai. Though Malone estimates the total church population is relatively small, they utilize a secure online system so that isolated global members can vote during the church’s annual General Conference, held around April 6th every year.

              Miracles and Spiritual Gifts

              Malone shared powerful testimonies regarding the church’s reliance on divine intervention, particularly when calling leaders. Apostles can only be ordained during General Conference following a vote of acceptance by the people. Malone recounted a miraculous event where thirteen men were identified for the quorum of apostles through overwhelming spiritual witnesses. Tragically, one of the called men suffered a fatal heart attack shortly after. Soon after, another apostle in Mexico had a prophetic dream of a golden rope, which clarified the exact regional assignments and confirmed the final twelve men meant to serve.

              Malone also shared a rare but electrifying firsthand experience of the spiritual gift of speaking in tongues. As a teenager in Phoenix, he witnessed an apostle named Don Hausenik speak in an unknown tongue and then provide the interpretation, an event that filled the room with a palpable, physical spiritual power.

              Views on LDS Temple Ordinances

              When asked about differences in worship, Malone frankly noted his confusion over LDS temple practices. The Church of Christ firmly rejects secret ordinances such as baptisms for the dead and eternal sealings, arguing that these practices are not found in the Book of Mormon. They believe all church functions should be public and see no need for a temple that operates in secrecy.

               

              Don’t miss our other conversations on Hedrickites: https://gospeltangents.com/denominations/Hedrickites/

              Copyright © 2026

              Gospel Tangents

              All Rights Reserved

              1 min
            • Temple Lot Mystery and Otto Fetting (Daniel Malone 2 of 3)

              We focus heavily on the turbulent history of the physical temple lot in Independence, Missouri, and the controversial figure of apostle Otto Fetting. Daniel Malone, a Sunday school teacher for the Church of Christ (Temple Lot) gives his insights.

              Don’t miss our other conversations on Hedrickites: https://gospeltangents.com/denominations/Hedrickites/

              Copyright © 2026

              Gospel Tangents

              All Rights Reserved

              The 1920s Influx and a Changing Church

              During the 1920s, the RLDS Church experienced a major schism over “supreme directional control,” which led to a massive influx of former RLDS members joining the Church of Christ. This sudden growth swelled the Independence congregation from roughly 250 to nearly 600 members. Amidst an era of intense theological debates, the Church of Christ made a monumental organizational change in 1925: they completely abolished the office of a presiding elder (or president), choosing instead to be led collectively by a Quorum of Twelve Apostles. However, Malone candidly admits that the early church had a “horrible track record” of electing apostles, resulting in numerous leaders leaving and taking factions of the church with them.

              Otto Fetting and the Masonic Blueprints

              One of the most notable apostles from this era was Otto Fetting, who joined around 1927 and claimed to receive a series of revelations from John the Baptist. Fetting instructed the church to build a temple and provided blueprints for a massive 180-by-90-foot structure that Malone describes as looking like a Masonic lodge. This directly contradicted Joseph Smith’s earlier instructions to build the Independence temple to match the dimensions of the Kirtland temple, which was much smaller.

              Fetting’s revelations eventually commanded that members be rebaptized, which was a bridge too far for the church. The Church of Christ ultimately rejected Fetting, redacted all of his revelations, and considers them non-binding8. Ironically, the 180-by-90-foot dimensions proposed by Fetting are the ones still marked out on the temple lot today.

              The Cornerstone Controversy

              While excavating the foundation for Fetting’s temple, workers unearthed cornerstones that are currently housed in the church’s visitor center. Malone expressed deep personal suspicion regarding these artifacts. While he acknowledges the possibility that Joseph Smith could have originally placed them there to mark the spot, Malone finds it highly convenient that they were discovered right as Fetting was attempting to legitimize his massive temple project, suggesting they could potentially be forgeries planted by Fetting.

              Current Temple Plans and “Closed Communion”

              Despite owning the property, the Church of Christ has absolutely no current plans to build a temple. They have money strictly earmarked and set aside for a temple, but they refuse to move forward unless they receive a direct, divine revelation from God commanding them to do so.

              We also addressed a rumor regarding a Brazilian restoration group attempting to merge with the Church of Christ to gain voting rights over the temple lot. Malone dismissed the likelihood of this, explaining that the church practices “closed communion” and requires all new members to be rebaptized directly into their organization. In fact, they stopped accepting priesthood and baptismal transfers from the RLDS Church back in the 1920s or 1930s due to stark differences in belief.

              Don’t miss our other conversations on the Temple Lot group: https://gospeltangents.com/denominations/Hedrickites/

              Copyright © 2026

              Gospel Tangents

              All Rights Reserved

              0:00 Otto Fetting/Temple Cornerstones

              15:11 Brazil Group

              23 min
            • Exploring Church of Christ (Temple Lot) with Daniel Malone (1 of 3 Rare interview)

              I was able to get a rare interview with a member of the Church of Christ (Temple Lot.) Daniel Malone is an adult Sunday school teacher for the church in Independence, Missouri. He provides a candid look into the history and theology of the organization, often historically referred to as the “Hedrickites.”

              Don’t miss our other conversations on Hedrickites: https://gospeltangents.com/denominations/Hedrickites/

              Copyright © 2026

              Gospel Tangents

              All Rights Reserved

              Scripture and the Book of Commandments

              The Church of Christ grounds its doctrine strictly in the King James Version of the Bible and the Book of Mormon (specifically utilizing their 1990 Independence Edition, which is based on the 1908 RLDS version.) Any theological belief must completely agree with both of these texts.

              A major highlight of the interview is Malone’s clarification on the Church of Christ (Temple Lot)’s position regarding the Book of Commandments. While outsiders often mistakenly assume it acts as the church’s canonized version of the Doctrine and Covenants, Malone explains that the church recently voted to officially stop printing it and distance themselves from it. The church has never considered the Book of Commandments to be binding scripture. Historically, it was used primarily as an evidentiary tool to demonstrate how early revelations were manipulated and changed when the Doctrine and Covenants was published. The Church of Christ completely rejects the Doctrine and Covenants, making this historical comparison crucial during late 19th-century ideological splits with the RLDS Church/Community of Christ.

              Church of Christ (Temple Lot) 1830 Roots

              Malone outlines the church’s desire to strip away what they view as “inventions” that crept into the early Mormon movement between 1830 and 1844. They believe Joseph Smith took on too much authority and that the church should be led collectively by a quorum of twelve apostles, rather than a single prophet, closely mirroring the New Testament church found in Acts.

              Following the scattering of church members after Joseph Smith’s death, a small, isolated group of believers in Illinois and Indiana maintained these original foundational beliefs. Under the leadership of Granville Hedrick, they received a revelation to return to Independence, Missouri. In 1867, they became the very first restoration group to bravely resettle in Missouri, doing so while the Mormon Extermination Order was still active.

              Women’s Roles and Local Autonomy

              Malone also takes time to correct a misconception regarding the role of women in the Church of Christ. While they do not hold ministerial priesthood offices, women are considered essential spiritual pillars of the church. They take active roles in worship services, where they pray, testify, prophesy, teach Sunday school, and lead music. Malone also shares his own relaxed, autonomous approach to teaching his adult Sunday school class, noting that they do not follow a set correlation schedule, but rather study whatever topics excite him or inspire the class.

              The episode wraps up by teasing the next part of the conversation, which promises to dive into the controversies surrounding the 1930s apostle Otto Fetting, his massive blueprints for a temple, and the mysterious cornerstones unearthed on the temple lot.

              Don’t miss our other conversations on Hedrickites: https://gospeltangents.com/denominations/Hedrickites/

              Copyright © 2026

              Gospel Tangents

              All Rights Reserved

              27 min
            • Testing the Credibility of Mormon Polygamy Theories (Jesse James 5 of 5)

              What are the questions you should ask your polygamy theories, both traditional and skeptic/revisionist? Dr Jesse James is a research psychologist and you’ll want to take notes! Check out our conversation…

              Don’t miss our other conversations with Dr Jesse James: https://gospeltangents.com/people/jesse-james/

              Copyright © 2025

              Gospel Tangents

              All Rights Reserved

              Except for book reviews, no content may be reproduced without written permission

              Polygamy Theories
              Research psychologist Dr. Jesse James applied psychological frameworks to evaluate the historical controversy surrounding the origins of Mormon polygamy. Specifically, he examined the “Brigham Young conspiracy” theory—the idea that Brigham Young, rather than Joseph Smith, was the true architect of plural marriage and successfully framed Smith for its inception. Through the lens of source credibility, logical consistency, and Occam’s Razor, Dr. James argued that the traditional historical narrative remains significantly more plausible than the conspiracy alternative.
              One of the most striking points in the discussion is the lack of direct evidence for a conspiracy involving Brigham Young. Dr. James contrasts this with the “RLDS conspiracy,” where direct evidence exists—such as letters from Joseph Smith III to William Smith—showing an explicit attempt to cover up Joseph’s involvement in polygamy. In a legitimate conspiracy of the scale required for the Brigham Young theory, one would expect to find “whistleblowers” or records of Brigham instructing others to stick to a false narrative. Instead, even defectors who left the Church often continued to implicate Joseph Smith, not Brigham, as the source of the practice.
              The discussion also highlights how skeptics often utilize “red herrings” and theological arguments to distract from historical data. For example, skeptics point to factual errors in D&C 132—such as the inclusion of Isaac among polygamists—to argue that a prophet like Joseph Smith could not have written it. Dr. James notes that this presupposes prophetic infallibility, which is not part of LDS theology; a prophet could easily make a theological or factual mistake in a revelation. Furthermore, many conspiracy theorists engage in “spaghetti against the wall” logic, holding multiple contradictory theories simultaneously (e.g., that a virus is both a hoax and a bio-weapon) just to undermine the mainstream narrative.
              A significant psychological hurdle for the conspiracy theory is the scope and scale required to pull it off. Such a plot would require the total silence and cooperation of the Quorum of the Twelve and dozens of women. Dr. James introduces the concept of “duper’s delight”, a psychological phenomenon where liars feel a micro-expression of joy or an urge to brag about their successful deception. While historical records are full of “juicy gossip” about the difficulties of polygamy, there are no records of participants bragging about a secret plot to frame Joseph Smith.
              When applying Occam’s Razor—the principle that the simplest explanation is usually the correct one—the traditional narrative holds more weight. Skeptics often cite the lack of DNA evidence for Joseph Smith’s polygamous children as their strongest argument. However, Dr. James suggests more parsimonious explanations: Joseph may have been a “reluctant polygamist” who rarely consummated these marriages, or he may have viewed them as sacred sealings rather than sexual relationship.
              Finally, the consensus among forensic experts and historians heavily favors the traditional view. Dr. James observes that while many skeptics are talented amateurs, no PhD-trained historian supports the theory that Joseph Smith fought against polygamy. Ultimately, the traditional narrative accounts for the breadth and depth of the data—including the journals, affidavits, and the martyrdom of Joseph Smith—far better than a convoluted conspiracy theory.

              Copyright © 2025

              Gospel Tangents

              All Rights Reserved

               

              0:00 Questions to Ask: Counter-evidence

              7:46 Is it Logically Consistent?
              13:05 Falsifiability
              15:38 Scope & Scale for Conspiracy
              18:10 Duper’s Delight
              30:08 Where are the Children?
              33:15 Motives
              47:14 Interrogate Own Assumptions

               

              57 min

            About Mormon History Podcast – Gospel Tangents – Mormon History Podcast

            From the publisher's feed

            The Best Source for Mormon History, Science, & Theology