Did you know that one of the best selling books in Latter-day Saint history on Amazon.com was not written by a Latter-day Saint or a historian? It was a controversial book written by atheist Jon Krakauer in 2003 titled, Under the Banner of Heaven: A Story of Violent Faith, which still tops the Amazon charts (in Kindle releases) in the category “Church of Jesus Christ of Latter-day Saints.” And an adaptation of the book was released as a mini-series in 2022.

One of the major premises of the book is that religion is inherently violent. To illustrate this premise Krakauer combines stories from early Latter-day Saint history with the story of a tragic murder in 1984 committed by two former members of the Church of Jesus Christ of Latter-day Saints. Now Krakauer’s work has already been repeatedly criticized as a gross caricature of Latter-day Saint history and of religious people in general, but considering the widespread reach and influence of his fundamental premise and the LDS history he chose to support it, we felt like this is a topic that might warrant further investigation.

So today on Church History Matters, Casey and I begin our multi-episode exploration of this question: Does faith in general, and the faith of the Latter-day Saints in particular, lend itself to acts of aggression and violence? What does reflecting on our Church’s history—and specifically the violent episodes of our history—teach us about this important question?

For show notes and transcript for this and other episodes go to https://doctrineandcovenantscentral.org/church-history-matters-podcast/

From our brief survey of some of the various branches of the Restoration in this series, a few things have become apparent. First, it’s clear that members of The Church of Jesus Christ of Latter-day Saints do not have a monopoly on a love of the Book of Mormon. Many of our Restoration cousins also deeply revere this sacred text, have their faith in Christ strengthened because of it, and draw near to God by abiding by its precepts. Second, and perhaps more puzzling to some Latter-day Saints, it’s also clear that we do not have a monopoly on God’s notice, God’s mercy, and God’s guidance in our Church. In spite of many key differences between us, God also seems to actively be at work among many in the other Restoration branches as they seek him in faith. So what are we to make of this? What does it mean for our Church if God is guiding others as well?

In this episode of Church History Matters, Casey and I sit down with Dr. Christopher Blythe, a gifted historian, author, fellow podcaster, and Joseph Smith Papers editor. Together we briefly overview two additional branches of the Restoration—the Henrickites and Cutlerites—and then dig into the question about how we reconcile God’s involvement in other faiths with the generally shared belief among Latter-day Saints that ours is God’s one-and-only authorized Church (and not least because we got succession right!). We each share why we choose to continue our membership in The Church of Jesus Christ of Latter-day Saints in spite of other attractive alternatives.

For show notes and transcript for this and other episodes go to https://doctrineandcovenantscentral.org/church-history-matters-podcast/

Most of the main branches of the Restoration were formed within roughly two decades of the martyrdom of the Prophet Joseph Smith. One clear exception, however, is the Mormon Fundamentalist movement. Here’s a little backstory: In 1890 President Wilford Woodruff issued a manifesto announcing the Church’s intention to submit to those laws recently passed and declared constitutional by the US Supreme Court forbidding plural marriage. Then in 1904, as a result of the Reed Smoot hearings before the US Senate and the national attention this brought to the continued practice of plural marriage in Utah, President Joseph F. Smith issued what is known as the “Second Manifesto,” which announced the Church’s policy to excommunicate anyone who continued to enter into new polygamous marriages.

Yet some Church members felt that the manifestos of Presidents Woodruff and Smith were not inspired. Instead, they saw them as weak and uninspired capitulations to government demands rather than a continued courageous commitment to God’s commands in the face of persecution. Within a few decades, those who dissented against these manifestos or were excommunicated from the LDS Church for entering into additional plural marriages began to gather on the Utah/Arizona border at a place known as Short Creek. They believed in a 1912 statement by Lorin C. Woolley, who had been courier for President John Taylor, about an unpublished 1886 revelation of President Taylor wherein the Lord declared that the “New and Everlasting Covenant” had not been revoked, nor would it ever be. This was interpreted by those in this group to mean that plural marriage would never be withdrawn. They concluded therefore that President Taylor’s unpublished revelation (and their interpretation of it) overruled and superceded the first manifesto of President Woodruff in 1890 and the second manifesto of President Smith in 1904. They were staying true to this core fundamental element of Mormonism while the LDS Church was not.

In time these Mormon Fundamentalists fragmented into various groups, including the Fundamentalist Church of Jesus Christ of Latter-day Saints (or FLDS Church), the Apostolic United Brethren (or AUB), the Righteous Branch of the Church of Jesus Christ of Latter-day Saints, and the True and Living Church of Jesus Christ of Saints of the Last Days, among others.

In this episode of Church History Matters, Casey and I sit down with Dr. Brian Hales, an expert researcher and author of several books on the Mormon fundamentalist movement, to discuss this fascinating branch of the Restoration.

For show notes and transcript for this and other episodes go to https://doctrineandcovenantscentral.org/church-history-matters-podcast/

Among many of those Nauvoo Saints who did not choose to follow Brigham Young and the Twelve Apostles into the mountains of Utah, there was an emerging hope that someone from the Smith family would step forward and begin a reorganization of the Church Joseph Smith Jr. had established. In 1851 a soft reorganization began and built up to that culminating moment of 1860 when the eldest son of Joseph and Emma Smith, Joseph Smith III, stepped forward at the age of 28 and was ordained president of what they referred to then as the Reorganized Church of Jesus Christ of Latter-day Saints, or RLDS Church. Over time their method of succession in their presidency developed upon a different set of criteria than that of their Utah-based cousins, as did many of their practices, policies, programs, and governing principles. In 2001 the name of the RLDS Church was changed to Community of Christ, and today this is the second largest branch of the Restoration movement.

In this episode of Church History Matters, Casey and Scott sit down with Andrew Bolton, a friend and member of the Community of Christ who served in their Council of Twelve Apostles from 2007 to 2016. Together we take a deep dive into the details of how succession works in this movement, while also considering some key similarities and differences between our two Restoration branches today.

For show notes and transcript for this and other episodes go to https://doctrineandcovenantscentral.org/church-history-matters-podcast/

Following the murders of Joseph and Hyrum Smith in 1844, Sidney Rigdon, who had been Joseph’s 1st Counselor, made the claim to Church members in Nauvoo that he was the rightful successor to lead the Church as its guardian. After his falling out with the Twelve apostles, Sidney left Nauvoo and travelled to Pittsburg, Pennsylvania where he built up a church there separate and apart from the Church Brigham Young and the Twelve led to Utah. And, today, the only branch of the Restoration that claims its right of succession from Joseph Smith through Sidney Rigdon is The Church of Jesus Christ, also sometimes referred to as the “Bickertonites.” The Church of Jesus Christ is headquartered in Monongahela, Pennsylvania and is the third largest branch of the Restoration movement today.

On this episode of Church History Matters, Casey sits down with Josh Gehly, a friend and ordained Evangelist in The Church of Jesus Christ, to take a deep dive into the details of this movement.

For show notes and transcript for this and other episodes go to https://doctrineandcovenantscentral.org/church-history-matters-podcast/

Who was James J. Strang? And why were his claims so appealing to so many of those Latter-day Saints who did not follow Brigham Young and Twelve after the succession crisis of 1844? Why did his movement experience so much initial success but then dissipate so quickly? Some have made strong comparisons between James Strang and Joseph Smith, but how accurate are these comparisons really?

On this episode of Church History Matters, we sit down with Dr. Kyle Beshears, a friend and expert researcher on the Strangite branch of the Restoration, to take a deep dive into the details of this movement.

For show notes and transcript for this and other episodes go to https://doctrineandcovenantscentral.org/church-history-matters-podcast/

After the succession crisis of 1844, not every member of the Church chose to sustain and follow Brigham Young and the Quorum of the Twelve Apostles. And many of these members eventually formed or joined alternative restoration movements which became separate, distinct, and independent churches from one another. In fact, over the last 180 years there have actually been hundreds of Churches that have branched off from the same Joseph Smith-era restoration trunk.

Today on Church History Matters, for reasons we will explain, Casey and I have chosen to consider three such Restoration branches—namely, the Church of Jesus Christ of Latter day Saints (or Strangites); the Reorganized Church of Jesus Christ of Latter day Saints (or Josephites), today known as the Community of Christ; and the Church of Jesus Christ (or Bickertonites). Our focus will be primarily on the question of how succession has developed and works today in each of these movements.

For show notes and transcript for this and other episodes go to https://doctrineandcovenantscentral.org/church-history-matters-podcast/

In the unlikely event that the First Presidency and Quorum of the Twelve all died simultaneously, how would that affect succession? In this hypothetical worst-case scenario, would the keys of the kingdom be lost? And, if an apostle came down with a debilitating health problem, is there any precedent for making him an emeritus apostle?

And speaking of apostles, is there a set procedure in calling them, or does the method vary from Church president to president? Also, sometimes in the Church people speak of a special requirement for a man to become an apostle—the phrase “sure” or “special” witness of Christ comes up a lot. What’s true? Must a man have personally seen Jesus Christ in order to be fully considered an apostle?

On this episode of Church History Matters Casey and I are joined by a special guest, Dr. Daniel C. Peterson, to help us answer these and other great questions related to succession.

For show notes and transcript for this and other episodes go to https://doctrineandcovenantscentral.org/church-history-matters-podcast/