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

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

The Community of Christ’s Dual Temple Vision

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

  • The Auditorium as a Temple: The Community of Christ Auditorium, located on the “greater Temple Lot” in Independence, Missouri, was envisioned by Fred M. Smith as a temple, though he used the modern term “auditorium”. Construction began in 1929 during the Great Depression, incurring significant debt. This massive structure, designed for conferences, worship, training, learning, and church headquarters offices, aligned with Joseph Smith III’s earlier vision for an Independence temple. Hamer explicitly states that the Auditorium is the temple for the reorganization, a fact often overlooked even within the Community of Christ itself.
  • The Independence Temple: Despite the Auditorium’s existence, Fred M. Smith’s brother, W. Wallace Smith, who succeeded him as prophet, received revelations about the need to build a temple. This led to the construction of the architecturally magnificent “Spiral Temple,” also known as the Community of Christ Temple. Its design incorporates the Fibonacci sequence, symbolizing divine ratios and connecting to ancient Greek civilization, and was a significant draw for Hamer to join the Community of Christ. Hamer suggests that the lack of institutional memory regarding the Auditorium’s original purpose might have contributed to the decision to build a second temple.

Hedrickites and the Battle for the Temple Lot

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

  • RLDS Aggression and Backfire: The RLDS Church made aggressive attempts to acquire this land through lawsuits and a “sneaky” plan for “free association”. The idea was to absorb the tiny Temple Lot Church, which at the time had minimal active leadership.
  • Otto Fetting/Competing Structures: This plan dramatically backfired when a thousand RLDS members, including Otto Fetting, transferred their membership to the Temple Lot Church. Otto Fetting then began receiving revelations to build a temple, which, strikingly, was designed as an Auditorium-like structure with assembly halls and offices, echoing the former RLDS members’ understanding of temples. This created a direct architectural and spiritual competition with the Community of Christ’s Auditorium. The Hedrickites believe they found cornerstones for a temple dedicated in the 1830s, though the authenticity of these stones remains unconfirmed by historians. Otto Fetting was later excommunicated by the Temple Lot Church, and the Hedrickite tradition has since diversified into “dozens” of churches, ranging from Anglo-Aryan/neo-Nazi groups to liberal-progressive ones that have even voted themselves out of existence.

Unique Temple Practices Among Smaller Restoration Groups

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

  • The Cutlerites: This group stands out as the only non-Brighamite church to practice an endowment and perform sealings. Despite their deeply sacred practices, they currently have a very small, aging membership.
  • The Strangites: While they do not have a physical temple, the Strangites practiced sealings as late as the 1950s. They believe that polygamy and baptisms for the dead are godly principles but do not practice them today, awaiting an angelic ordination of a new prophet, as apostles cannot ordain a prophet (the lesser cannot ordain the greater.) Notably, women in the Strangite Church are ordained to the priesthood office of Teacher and can lead meetings, often diligently studying historical texts to find operative rules for the church.

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

Changes in RLDS Succession

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

From Monarchical Tendencies to a “Prophetic People”

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

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

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

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

Crisis and Controversy: The Kirtland Temple Sale and Succession Plans

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

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

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

Stassi Cramm: A New Path Forward with Potential for Term Limits

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

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

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

The Community of Christ has sold the Kirtland Temple and several Nauvoo properties to the LDS Church for a jaw-dropping $200 million. But RLDS finances are still shaky! That money is only expected to keep the church afloat for about five years. Historian John Hamer joins us to explain why he thinks the deal could have been much better, why he’s disappointed there are still no openly gay apostles, and to share his brutally honest thoughts on Steven Veazey’s leadership. Stick around—this conversation pulls no punches.

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

Deep Dive into the Kirtland Temple Sale & Path Forward

The recent sale of the Kirtland Temple sent shockwaves through the Latter Day Saint movement, and for the Community of Christ (formerly RLDS). It highlighted significant and ongoing financial challenges. John Hamer, a Community of Christ historian and Seventy, has offered candid insights into the church’s financial state, the controversial temple sale, and his hopes for the future.

Kirtland Temple Sale: A “Pittance” and a Crisis of Legitimacy

The sale of the Kirtland Temple to the Church of Jesus Christ of Latter-day Saints (LDS Church) for less than $200 million was a deeply troubling event for many in the Community of Christ. John Hamer describes the price as a “pittance,” emphasizing that the property’s value, particularly in terms of “legitimacy” for the LDS Church, is “priceless” and far exceeds the sale amount. He provocatively suggests that the LDS Church, with its “hundreds of billions of dollars,” would not sell the temple for even $200 billion.

A major point of contention was the lack of transparency and consultation surrounding the sale. The decision was made “in secret,” without any input from the World Conference, the church’s “giant legislature”. This went against historical precedent, as a previous General Conference had determined that a revelation would be necessary to sell the Kirtland Temple, which had originally been built by revelation.

Hamer views the sale as a missed opportunity, stating that it was sold for “a third of what was necessary” for the church to achieve a “sustainable endowment for operations” (which he estimates would have required $600 million.) He suggested that a wealthy family foundation within the Community of Christ could have acquired the assets for the same price, held them as an investment, and then sold them to the LDS Church for a significantly higher amount later, but this option was not considered.

Broader RLDS Financial Woes and Leadership Accountability

The Kirtland Temple sale is just one symptom of deeper financial struggles within the Community of Christ:

  • Declining Tithing to Headquarters: Over the 20-year tenure of former prophet-president Steve Veazey, “tithing to headquarters… has gone down so precipitously,” with only around 6,000 members in the United States and Canada contributing to the world church. Hamer attributes this partly to members feeling their input is ignored when resolutions from the World Conference are ruled “out of order” by the executive leadership.
  • High Operating Costs: The Community of Christ headquarters apparatus costs approximately $2.5 million annually to operate, while its current income is less than $10 million.
  • Unsustainable Endowment: The endowment established to perpetually fund the Independence Temple was, in Hamer’s opinion, “invested not like a responsible investor would do” and became “not worth anything” during Veazey’s leadership. Unfunded pension obligations also contributed to the financial crisis.
  • Short-Term Fix: The $200 million from the Kirtland Temple sale is projected to sustain headquarters only until “up through 2030,” after which “anything goes”. This raises concerns about the future of other significant properties, such as the Community of Christ Auditorium (which Hamer argues functions as a temple for the church) and Graceland University, both of which face potential future sale or closure.

Hamer is critical of the leadership during this period, suggesting that Steve Veazey should have “take[n] responsibility for the fact that all of this financial loss schemes had happening on your watch and resign yourself”. He contrasts Veazey’s tenure, which he describes as “unmitigated decline,” with earlier presidents like Joseph Smith III and Fred M. Smith, who oversaw significant church growth and modernization.

New Leadership and Hope for a “Prophetic People”

Despite the financial challenges, Hamer expresses hope for the future under the new prophet-president, Stassi Cramm. He describes her ordination as “electric” and highlights her “incredible competence” and extensive experience as a presiding bishop and apostle.

Hamer believes that Cramm has the potential to lead the church toward necessary reforms. He advocates for her to establish a constitutional system for leadership oversight and responsible government, moving beyond a “fixed chain of succession” or a “prophetic monarchy”. This would allow the church to fully embrace its calling to be a “prophetic people,” where all members have input and leaders are accountable. He even suggests term limits for the president, such as a six-year term with the possibility of renewal. Such reforms, he argues, would retroactively legitimize Cramm and her successors by grounding leadership in the collective discernment of the church.

Furthermore, Hamer finds inspiration in the decentralized and innovative spirit within the Community of Christ:

  • Local congregations and mission centers, such as his “Beyond the Walls” ministry in Toronto, have demonstrated significant growth and outreach, attracting thousands of subscribers online, many of whom are not from a Restoration background.
  • Members in places like French Polynesia are taking initiative to create their own resources, like French-language pamphlets, rather than waiting for headquarters.

While the financial situation at headquarters remains a concern, Hamer is hopeful that Stassi Cramm’s leadership and the self-empowered efforts of the “prophetic people” within the Community of Christ can guide the church toward a meaningful and growing future.

What are your impressions of Community of Christ, especially a female prophet, LGBT apostles, and their current financial situation?