Gospel Tangents Podcast

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Polygamy Conference Controversies & Recap 2026 Mar 23, 2026

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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?

Why Janice Allred StaysWhy I Stay: Three Decades in the Pews as an Excommunicated Member Mar 16, 2026

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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! https://www.youtube.com/watch?v=8O8H-QXlDPw 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?

LDS-Temple Lot Differences (Daniel Malone 3 of 3) Mar 15, 2026

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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. https://youtu.be/WvM-kU-YDsI 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

Temple Lot Mystery and Otto Fetting (Daniel Malone 2 of 3) Mar 12, 2026

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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. https://youtu.be/xqRZPoyaUqk 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

Exploring Church of Christ (Temple Lot) with Daniel Malone (1 of 3 Rare interview) Mar 09, 2026

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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." https://youtu.be/pe4r4P3PkQ0 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

Testing the Credibility of Mormon Polygamy Theories (Jesse James 5 of 5) Mar 05, 2026

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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... https://youtu.be/3b_VXU-hyZY 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

Vision That Ended Priesthood Ban in Mormon Fundamentalism (Justin Francom 4 of 4) Mar 03, 2026

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There is a seismic shift on the priesthood ban in Mormon fundamentalism. It's happening within independent Mormon group. Justin Francom shares the inside story of how the independent fundamentalist group in Missouri recently made a historic decision to officially abandon the racial priesthood ban and open their temple to people of all racial backgrounds. https://youtu.be/oEltSUrBCQA Don’t miss our other conversations on Mormon fundamentalism: https://gospeltangents.com/denominations/fundamentalim/ Copyright © 2026 Gospel Tangents All Rights Reserved Award-winning authors Acknowledging "Brigham's Mistake" For decades, many fundamentalist groups have strictly enforced a ban on Black individuals holding the priesthood or entering the temple. Some even consider it one of the core "pillars" of fundamentalism. However, Francom completely disagrees, boldly stating his belief that the original priesthood ban was simply a mistake. While he respects Brigham Young's vital role in the restoration, Francom argues that modern believers tend to over-idolize early leaders, forgetting that they were mortal men entirely capable of making errors. All-Night Prayer Meeting The turning point for the Missouri group occurred as their new temple was nearing completion. A serious debate arose among the men regarding whether they would allow people of Black ancestry to use the temple. To resolve the heavily polarizing issue, about 25 men gathered in the unfinished celestial room for a special, all-night prayer meeting. The room was sharply divided. Some men strongly advocated for abolishing the ban, while others felt a duty to protect a doctrine their grandfathers had fought for. Realizing the tension, Tom Zitting suggested that every man symbolically place his personal biases and deeply held convictions on the altar, covenanting to accept God's will above their own. A Vision of Sacrifice Following this covenant, the men engaged in a true order of prayer. As Francom led one of the prayer circles, he was suddenly struck by a vivid, visceral vision. He saw himself and the other brethren literally tear their living hearts out of their chests and place them on a stone altar as a token of sacrifice. Looking up, Francom saw Jesus Christ in white robes, smiling and accepting their offering. The stone altar then began to rapidly grow, transforming into the Missouri temple itself. Looking down from above, Francom watched as "pinpricks of light" representing believers gathered to the temple from the local community, the nation, and eventually the entire world. He understood this as a conditional prophecy: if the men were willing to sacrifice their personal traditions, the Lord would bless their temple to be a beacon of light. A Unanimous Resolution and a Historic Milestone Despite powerful visions and shared revelations, the men continued to debate until the morning sun began to rise. Finally, a quiet, non-confrontational brother stood up, declaring that they all knew what was right and it was time to stop wasting time. Moved by the Spirit, the men unanimously agreed to put the priesthood ban aside forever. Because of this decision, a person of Black ancestry has since received their ordinances in the Missouri temple. Francom points out the monumental historical significance of this event: it marks the very first time in this dispensation that a Black individual has received the original, unedited 1800s endowment (including early teachings like Adam-God). Priesthood Ban in Mormon Fundamentalism Francom also shares his unique perspectives on gender and the priesthood, arguing that women hold the fullness of the priesthood upon receiving their second anointing, and can exercise their husband's priesthood once sealed. Ultimately, Francom hopes these progressive steps will help independent believers find peace. Through his newly launched Mormon Legacy Ministries, he hopes to provide a "halfway house" for those who feel alienated by mainstream LDS policies or rigid fundamentalist dogmas. By embracing a willingness to correct the mistakes of the past, Francom's community is carving out a brand new, inclusive path forward for the Mormon restoration. Don’t miss our other conversations on Mormon fundamentalism: https://gospeltangents.com/denominations/fundamentalim/ Copyright © 2026 Gospel Tangents All Rights Reserved Award-winning authors

BYU Honor Code Office: From Academic Dishonesty to LGBTQ (Ben Schilaty) Mar 02, 2026

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Ben Schilaty, a former BYU Honor Code administrator, is a social work professor and author who discusses his life as a gay Latter-day Saint. He details his professional background, and his current work with the Gather Conference. Schilaty shares his personal faith journey, explaining how he reconciles his sexual orientation with his commitment to the Church through prayer and personal revelation. He advocates for radical empathy and honoring the individual agency of LGBTQ members, whether they choose to stay in or leave the faith. Throughout the conversation, he emphasizes the importance of sincere listening and building supportive communities where diverse experiences are validated. https://youtu.be/EzjYxEAfsYs Don't miss our other LDS Faith Journeys: https://gospeltangents.com/tag/lds-faith-journeys/ Ben Schilaty: Navigating Faith and Identity Ben Schilaty is a professor of social work at Utah Valley University and author of A Walk in My Shoes. He shared a deeply personal look at his life as a gay Latter-day Saint. Schilaty, who humorously describes himself as "fame-ish" due to the parasocial relationships readers and listeners have formed with him, offers a unique perspective on the intersection of faith, identity, and belonging. Journey of Three Stages Ben describes his internal journey in three distinct phases. In his 20s, he felt "broken" and believed he needed to be "fixed" to fit the mold of a traditional Latter-day Saint marriage. In his early 30s, the pendulum swung, and he felt that if he couldn't change, perhaps the Church had to change. Today, he focuses on "living in what is," a practice of accepting reality as it is to find health and happiness. A pivotal moment in this journey occurred when Ben nearly left the Church after a painful heartbreak. Despite his parents’ full support and their promise to honor his agency regardless of his choice, a prayerful encounter with Matthew 26 changed his path. Reflecting on Christ’s prayer in Gethsemane, Ben felt a "clear and very annoying prompting" that his "cup" was to live his life within the teachings of the Church—a choice that transformed his religious practice from a burden into something life-giving. BYU Honor Code Providing a rare look into his four years as an Honor Code administrator at BYU, Ben dispels common myths about the office. While many assume the office is preoccupied with "morality" or LGBTQ+ issues, Ben notes that same-sex romantic behavior reports were uncommon, occurring only about ten times a year. Instead, the vast majority of his work involved academic dishonesty, plagiarism, and timecard theft. Building Bridges: The Gather Conference Ben is a co-founder of the Gather conference, a Christ-centered support system for LGBTQ+ Latter-day Saints and their allies. He describes it as a "middle space" compared to other organizations like Affirmation or Northstar. Gather serves a diverse group—about 80-90% of whom are active in the Church—including those in same-sex marriages, those choosing celibacy, and parents or leaders seeking to understand their loved ones better. Radical Acceptance and the Power of Story A major theme of the discussion was radical acceptance and honoring the agency of others. Ben emphasizes that: Listening is a Christlike act: Allies should listen to and validate the pain of those who feel they must leave the Church for their mental health. Forgiveness brings peace: Ben shared a powerful story of inviting a former Stake President over for dinner to find personal peace after a disagreement regarding his temple recommend. Prescription for Revelation: He warns against using his story as a "blueprint" for others, noting that God speaks to us as individuals and we each have our own "prescription" for personal revelation. Ben's final invitation to the audience is simple: instead of just reading his book or listening to his podcast, invite the LGBTQ+ people in your own life to tell you their stories. What do you think of Ben’s experience as an active, gay Latter-day Saint? 0:00 Introduction/Background 1:58 Faith and Identity 3:11 Turning Point and Parental Support 6:36 Supporting LGBTQ Members Who Leave 14:01 BYU Honor Code Office16:11 Religious Policy and Universal Standards 20:00 Celestial Kingdom Questions and Future Doctrine 34:28 Elder Clark Gilbert's Call 39:10 Radical Acceptance and Social Work Philosophy 41:07 Gather Conference and Support Organizations 46:36 Accusations of Complicity 49:48 Social Work Training and Church History 54:22 Listening to Individual Stories Check out LDS Faith Journeys website.

Why Every Mormon Faction is the True Church (Justin Francom 3 of 4) Feb 28, 2026

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Inclusive Mormonism: Inside Mormon Legacy Ministries Justin Francom thinks every Mormon Church is the true church. He shares a vision of surprisingly inclusive Mormonism, challenging the rigid boundaries and schisms that usually divide the various Latter-day Saint factions. https://youtu.be/Px-PJVAdOHs Don’t miss our other conversations on Mormon fundamentalism: https://gospeltangents.com/denominations/fundamentalim/ Copyright © 2026 Gospel Tangents All Rights Reserved Award-winning authors Universalist View of True Church Francom holds a radically universalist view of the priesthood, believing that the mainstream LDS Church, the AUB, the FLDS, Centennial Park, and the Peterson Group all possess valid priesthood authority. When asked if these groups are apostate, he frankly notes that "we're all apostate to a certain degree." He asserts that no single church is perfectly true or completely false; rather, God respects human agency and expects mortals to make mistakes as they figure things out. Drawing on his deep love for both American and South Korean cultures, Francom argues that God loves diversity and that heaven itself will feature a rich diversity of cultures. Therefore, different worship styles and branches of Mormonism should be able to coexist as long as they are coming unto Christ. Missouri Temple Community Francom also elaborates on the independent fundamentalist community out in Missouri. They hold regular Sunday meetings, separating for Priesthood instruction and coming together for a unified Sacrament meeting. In a beautiful display of peace, they even hold shared meetings on fifth Sundays with the local mainstream LDS congregation and other fundamentalist factions. To avoid theological conflict, they simply omit the physical sacrament ordinance during these shared gatherings. The community operates strictly on a voluntary basis, with no mandated tithing, even when it comes to funding and maintaining their newly built temple. To prevent the rise of authoritarian "kings" or a "one man" leader, the temple council is a rotating body where members serve two-year terms before being replaced by a priesthood vote. Remarkably, the temple is open to individuals from other Mormon branches—including mainstream LDS members—who wish to experience the original 1840s endowment, provided they are there for sincere religious reasons rather than just "temple tourism." Bridging the Gap: Mormon Legacy Ministries Recognizing that many Latter-day Saints are losing their faith over modern policy issues and discarding their testimonies entirely, Francom helped launch a brand-new initiative: Mormon Legacy Ministries (MLM). Francom observed that the mainstream LDS Church excels at missionary work and discipling members, while fundamentalists have successfully preserved early doctrines like plural marriage and the Adam-God theory. MLM seeks to bring the best of both worlds together. Described as an "ecumenical Mormon church," MLM serves as a floating organization or waypoint for independent Mormons. Currently operating primarily over Zoom with Joshua Erickson serving as bishop, MLM is designed as a safe haven where individuals don't have to swear loyalty to "one man" or strict dogmas. It bridges the gap for those who feel the mainstream LDS Church is no longer working for them, but who still want to hold onto core restoration truths without the intense leap of joining an insular fundamentalist compound. Francom’s vision is a refreshing departure from the fighting that usually defines Mormon history. And the paradigm shifts don't stop there. In the next episode, Francom plans to discuss overturning the fundamentalist priesthood ban on Black members, boldly stating that Brigham Young simply made a mistake. Don’t miss our other conversations on Mormon fundamentalism: https://gospeltangents.com/denominations/fundamentalim/ Copyright © 2026 Gospel Tangents All Rights Reserved Award-winning authors

The “Not Group”: Inside Independent Mormon Fundamentalism (Justin Francom 2 of 4) Feb 25, 2026

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Spiritual Libertarians and the "Not Group": Inside Independent Mormon Fundamentalism I sat down with Justin Francom for a deep dive into his "not group," a unique, largely misunderstood faction of Mormon fundamentalism. Francom sheds light on a fiercely independent community of believers who have built their own temple and completely rejected traditional authoritarian hierarchies. https://youtu.be/1B0qjVPxlcM Don’t miss our other conversations on Mormon fundamentalism: https://gospeltangents.com/denominations/fundamentalim/ Copyright © 2026 Gospel Tangents All Rights Reserved Award-winning authors Rejecting the "One Man" Doctrine At the heart of this Missouri movement is a complete rejection of the "One Man" doctrine—the belief that a single leader holds all the keys and dictates the faith. Most fundamentalist groups trace their priesthood to an 1886 meeting with John Taylor, but Francom notes that true authority actually stems from the ordinance of the Second Anointing. Joseph Musser, a prominent early fundamentalist, realized that this specific ordinance—not a formal church structure—was the key to preserving the priesthood. The Second Anointing confers the "fullness of the priesthood," allowing individuals to perform sealings. According to Francom’s reading of Section 132 of the Doctrine and Covenants, this power is conferred strictly "one at a time." Historically, early temple presidents even coordinated between the St. George and Logan temples to ensure these ordinances were performed sequentially, never simultaneously, to maintain this sacred symbolism. Thompsonite Connection How did this specific priesthood authority reach the independent believers in Missouri? The lineage traces back to Joe Thompson, a former council member of the Apostolic United Brethren (AUB.) Thompson strongly believed in perpetuating the fullness of the priesthood and building temples, which clashed with the leadership style of Owen Allred, who wanted to consolidate power and close temples. After being excommunicated from the AUB under allegedly spurious charges, Thompson relocated to Arizona, continuing to administer these ordinances to aligned families. Decades later, a man named Robert LeFever brought this "Thompsonite" priesthood authority from Arizona to a group of independent families gathering in Missouri. The Missouri "Not Group" The community in Missouri playfully refers to itself as a "not-group" made up of "spiritually libertarians." They are a hodgepodge of fundamentalist refugees—exiles from the AUB, Centennial Park, and even former mainstream LDS converts. Having witnessed the rampant abuse of centralized power in other sects, they prefer to operate as independent families working together without a singular boss. Driven by a 40-year-old prophetic vision, these independent families successfully built and dedicated a beautiful temple in Missouri, complete with a stunning echoing star dome in the Celestial room. Their temple work truly flourished once LeFever arrived to administer the fullness of the priesthood. The "Application Layer" of Faith As a computer scientist, Francom beautifully summarizes this decentralized theology by comparing church organization to software. He views worship culture as the "application layer" of faith. Just as the various branches of the Eastern Orthodox Church operate independently with different styles but maintain the same core authority, Mormon factions can worship differently too. Whether a congregation allows spontaneous scripture commentary, uses a tea kettle for the sacrament, or practices loud Pentecostal-style worship, Francom believes it is all perfectly valid—as long as the core priesthood ordinances remain pure and intact. Ultimately, this community proves that for some, faith isn't about swearing allegiance to one man, but rather preserving sacred ordinances and working together as equals. What are your thoughts about this "not group?" Have you been to the Missouri Temple? Don’t miss our other conversations on Mormon fundamentalism: https://gospeltangents.com/denominations/fundamentalim/ Copyright © 2026 Gospel Tangents All Rights Reserved Award-winning authors

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