Show notes
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!
https://youtu.be/NjnkS1Y-tls
Copyright © 2025
Gospel Tangents
All Rights Reserved
Except for book reviews, no content may be reproduced without written permission
A Journey Through Kirtland and Beyond
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.
Bust LDS Myths on Kirtland Temple: Kaleidoscope of Early Worship
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.
Evolving Temple Worship and Theological Insights
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.
Succession and Schisms: The Fragmented Heritage
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:
Lyman Wight's followers (Wightites): Wight, a senior member of the Council of Fifty, believed he was called to relocate to Texas and formed a successful colony there. Most Wightites eventually joined the Reorganization.
Alpheus Cutler's followers (Cutlerites): Cutler, a mason of the Nauvoo Temple and a leader of the Council of Fifty, also believed Joseph Smith III would be the successor. His small group is known for maintaining a unique, longer, and secret Nauvoo-era endowment ceremony, making them a subject of great historical interest despite their dwindling numbers.
Hedrickites: This group, also known as the Church of Christ, focused on redeeming Zion in Jackson County, Missouri, acquiring portions of the original Temple Lot. They reject the Doctrine and Covenants, citing changes from the original Book of Commandments.
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.
Bust LDS Myths on Word of Wisdom
The Word of Wisdom, a key revelation in Mormonism, is another area where historical context significantly alters modern understandin
Our TOPPODCAST Picks 
Stay Connected
