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If you’ve ever stepped inside a Latter-day Saint meetinghouse, you likely noticed almost every LDS Church has basketball court. But have you ever wondered why basketball became the unofficial sport of the church? Dr. Matthew Bowman, the Howard W. Hunter Chair of Mormon Studies at Claremont Graduate University discussed his new book, Game Changers: AJ Dybantsa, BYU, and the Struggle for the Soul of Basketball, which he co-authored with BYU alum Wayne LeCheminant. Their fascinating conversation peeled back the historical layers of basketball, revealing that the sport was intentionally designed to promote religious virtue/ https://youtu.be/5K58pElo0CA 0:00 Why Basketball is a Christian Sport 9:10 BYU Banned Football? 12:35 Why LDS Church Adopts Basketball   Don’t miss our other discussions with Matthew. https://gospeltangents.com/people/matthew-bowman Copyright © 2026 Gospel Tangents All Rights Reserved Invention of a “Christian” Sport While many fans know that James Naismith invented basketball using peach baskets in Springfield, Massachusetts, few realize that Naismith explicitly designed basketball to produce “Christian gentlemen”. Naismith was a frustrated minister working at a YMCA training school during the dead of winter. His students were bored with indoor calisthenics, but it was too cold for outdoor sports. To keep them active, Naismith created basketball, drawing heavily on the popular 19th-century concept of “muscular Christianity,” which taught that developing a healthy body was just as important as developing a healthy soul. Unlike other popular sports of the era, Naismith structured basketball around self-sacrifice and fellowship. He believed baseball was too individualistic, focused largely on the isolated duel between pitcher and batter. By contrast, basketball was designed as a game of unending cooperation. The earliest rules only allowed passing or shooting—no dribbling—forcing players to subordinate their individual egos for the good of the team. Civilized Alternative to Football In the 1890s and early 1900s, football was wildly popular but incredibly violent. Without modern helmets or pads, the sport was literally killing dozens of players each season. In 1905 alone, 18 football players died, leading multiple states to consider banning the sport entirely. Because of this brutality, the board of trustees at Brigham Young Academy (now BYU) voted to ban football in 1901. Basketball was championed as the perfect, civilized alternative. It allowed for vigorous physical activity without the deadly consequences, aligning perfectly with the moral framework desired by religious leaders. LDS Church Has Basketball Court As the LDS Church looked to expand out of Utah and into urban centers across the country, basketball offered a logistical advantage. While baseball required large outdoor fields, a basketball court could easily be placed inside a church building right in the middle of a city. During the presidency of Joseph F. Smith, the Church built the massive Deseret Gym in Salt Lake City (where the Conference Center stands today), featuring multiple basketball courts. By the 1920s, the Church formally recommended that wards build “recreation halls” or “amusement halls” under the same roof as their worship spaces. The primary goal of these courts was to attract the youth. Church leaders believed that by offering basketball, they could bring young men off the streets and into the Church building. Because young men were priesthood holders necessary for the formation of new wards, keeping them engaged in wholesome, cooperative activities was seen as crucial to the church’s growth. To hear the full interview and learn more about how modern money is reshaping BYU’s basketball legacy, check out the full episode on Gospel Tangents! What’s Next? Basketball’s role in the Church evolved deeply throughout the 20th century, leading to massive All-Church tournaments and a prominent NCAA footprint at BYU. However, the landscape of college basketball is shifting. Today, athletes like BYU’s AJ Dybantsa are navigating an era of millions of dollars in NIL (Name, Image, and Likeness) money and “one-and-done” draft prospects—developments that past leaders like Ernest Wilkinson would likely have hated. Don’t miss our other discussions with Matthew. https://gospeltangents.com/people/matthew-bowman Copyright © 2026 Gospel Tangents All Rights Reserved

Orthodox Easter this year was a week later than Western Christianity. I was able to take a unique journey into Orthodox Easter traditions and the historical resilience of early Christianity. https://youtu.be/h8xYSNU9e6o It was a fascinating experience to visit St. Mary’s Coptic Orthodox Church in Clearfield, Utah, after meeting a California member named Daniel Michalski. Unlike Western traditions, the Coptic Easter service is held on Saturday night and can last up to four hours, featuring a blend of English, Coptic, and Arabic chanting. One of the most striking rituals is the procession of the icon of Christ, which is buried in roses during Holy Week and then “resurrected” as the lights are turned on, accompanied by the unique sound of cymbals. Beyond the personal experience, we dove into the history of the Coptic Church, which split from Western Christianity in 451 AD following the Council of Chalcedon over complex theological debates regarding the nature of Christ. This history is framed within a broader discussion of the early Christian era, moving from the movement’s roots as a persecuted sect to its establishment as the Roman state religion under Constantine. Most Mormons are familiar with the death and resurrection of Christ and Constatine’s ascension in the 4th century,  but know little about history of Christianity in the centuries in between. I discussed various early factions, such as the Gnostics, who prioritized secret wisdom over the physical resurrection, with the orthodox view that eventually triumphed. We also touched on the following key points: LDS Perspectives: We emphasized the physical resurrection of Jesus, citing recent General Conference messages regarding the victory of the empty tomb. Calendar Differences: The discrepancy between Western and Orthodox Easter dates were explained by the use of the Julian calendar versus the Gregorian calendar. Coptic Practices: Insights into infant baptism by immersion, the practice of closed communion, and the fact that Coptic priests can be married are also highlighted. Community Highlights: The episode concludes with a book giveaway of Holiness to the Lord and a teaser for a future discussion with Dr Matthew Bowman on the “Christian” roots of basketball.   Part 1: Personal Experience and the Coptic Orthodox Easter Service 0:00 – Introduction and Book Giveaway: 2:00 – Meeting Daniel Michalski: 5:00 – Attending the Coptic Service in Clearfield: attending a four-hour Saturday night Easter service, including observations on the small congregation and the use of English, Coptic, and Arabic. 10:00 – The Resurrection Ritual: An explanation of the dramatic liturgical moment where an icon of Christ is “resurrected” from a bed of roses, accompanied by chanting and cymbals. Part 2: History of Early Christianity 15:00 – The Great Schism of 451: includes a discussion on the Council of Chalcedon and how a theological dispute over a preposition regarding the nature of Christ led the Coptic Church to split from Western Christianity. 19:00 – Historical Jesus and the Temple: The host analyzes the cleansing of the temple as a political act of subversion that directly led to Jesus’s execution. 23:00 – The Crucifixion and Gospel Narratives. 27:00 – Mechanics of Crucifixion. Part 3: Early Factions and the Rise of Orthodoxy 29:00 – The Gnostics and Secret Wisdom, including a mention of the Gospel of Judas. 32:00 – Marcionites and the Canon:. 34:00 – Bishop Irenaeus and “Straight Thinking”: The origins of the term “Orthodox” and the establishment of the four-gospel rule. 37:00 – Eras of Roman Persecution: Christian martyrs, including the story of Perpetua. Part 4: Constantine and the Modern Church 41:00 –Constantine Transformation. 45:00 – LDS Perspectives on Easter. 47:00 – Coptic Practices Explained. Part 5: Conclusion and Teasers 53:00 – Book Giveaway Results. 54:00 – The Future of “Church Ball”: Upcoming interview about the Christian roots of basketball and the role of Mormon missionaries in spreading the sport. 56:00 – Calendar Discrepancies: explanation of why Orthodox Easter often falls on a different date due to the Julian vs. Gregorian calendars.

Did Early Temple Sealings Guarantee Heaven? Dr. Jonathan Stapley, an award-winning historian—and surprisingly, a PhD in carbohydrate chemistry  discusses his Mormon History Association Best Book Award-winner, “The Power of Godliness: Mormon Liturgy and Cosmology.” This is a fascinating deep dive into how early Latter-day Saints understood priesthood, the lost history of female ritual healing, and how the church’s ordinances have evolved over time. https://youtu.be/_tNWj8gupM0 0:00 Cosmological Priesthood 17:29 Mormon Women healing 31:36 Mormon Priestess 44:24 Dallin Oak: Women Have Priesthood! 53:21 Alternative Medicine 1:01:52 Baby Blessings 1:13:21 Temple Sealings 1:22:15 Armininianism vs Calvinism: Are Mormons Saved? Don’t miss our other discussions with Jonathan. https://gospeltangents.com/people/jonathan_stapley Copyright © 2026 Gospel Tangents All Rights Reserved Uncovering the Lost History of Mormon Liturgy: A Deep Dive into The Power of Godliness If you have ever been curious about the evolution of Mormon rituals, Dr. Jonathan Stapley offers a fascinating look into the archives. Stapley, a scientist by trade and a historian by passion, discusses his 2018 award-winning book, The Power of Godliness: A Mormon Liturgy and Cosmology. While Latter-day Saints rarely use the term “liturgy,” Stapley argues it is a tremendously powerful concept for framing the worship, rituals, and ordinances that construct the Mormon universe. Redefining the Priesthood: Ecclesiastical vs. Cosmological To make sense of historical shifts, Stapley introduces a vital framework that splits early Mormon priesthood into two distinct categories: Ecclesiastical Priesthood: This represents the offices of the church (deacons, teachers, priests, elders, bishops, etc.). Cosmological Priesthood: Developed in the Nauvoo Temple, this encompasses the “heaven on earth” structure where men and women act as kings, queens, priests, and priestesses. While early church members viewed these liturgical structures as ways to channel the power of God, by the 20th century, standard church catechisms shifted to simply defining the priesthood as the literal power of God. Forgotten Era of Female Ritual Healing One of the most inspiring (and historically misunderstood) topics in the book is female ritual healing. In the 1800s, women were recognized healers who routinely performed anointings and blessed the sick. Joseph Smith explicitly stated this was entirely appropriate and a manifestation of God’s power. Stapley warns against the trap of “presentism”—the mistake of looking at history through the lens of modern definitions. Today, healing is classified as a priesthood ordinance, leading some to falsely assume that early women held ecclesiastical priesthood offices. Interestingly, the modern narrative shifted in a subtle but revolutionary 2014 General Conference sermon by Elder Dallin H. Oaks. Elder Oaks redefined the conversation by stating that because there is only one power of God, women who participate in the work of the church are wielding the authority of the priesthood in their callings, a massive linguistic and theological shift from previous decades. Lost Temple Rituals: Baptisms for Health and Temple Healers Modern LDS temple practices are highly streamlined, but they used to be vastly more diverse. Joseph Smith originally envisioned the temple as a place for literal physical healing. Baptisms for Health: By the 1880s, baptisms for health were the single most common living ritual performed in temples. If you were feeling sick, you could make a pilgrimage to the temple to be baptized for your health. Temple Healers: Pioneer temples featured dedicated temple healers. For example, Lucy Bigelow Young (one of Brigham Young’s wives) received the sick—sometimes brought in on beds—and healed them inside the St. George Temple. These practices were ultimately discontinued in the 1920s under President Heber J. Grant, who reformed and shortened the liturgy to focus exclusively on salvific rituals. From “Cunning Folk” to Alternative Medicine Addressing the controversial topic of early Mormon “magic,” Stapley prefers the historical European term “cunning folk traditions.“ Cunning folk were local seers who found lost items, healed the sick, and battled witches. As belief in witches faded during the Enlightenment, cunning folk transitioned into botanical and herbal healers. Because Mormonism embraces an “open heaven” and the miraculous, early Saints were receptive to both priesthood blessings and these alternative cures. Stapley notes that this cultural DNA persists today; the modern LDS openness to complementary and alternative medicine (like energy healing or essential oils) functions similarly to the cunning folk traditions of the past. Evolution of Baby Blessings Unlike baptism, the baby blessing is not found in the Book of Mormon. In the early church, blessings often occurred on the 8th day after birth, evocative of the Old Testament tradition of circumcision. In early Mormon Missouri (Zion), the blessing was deeply communal: babies received the blessing so their names could be inscribed in the “book of remembrance” to secure a community inheritance. By the 20th century, the ritual’s focus became intensely entangled with fatherhood. In an effort to make fathers feel the power of their duty, modern church policy even evolved to allow fathers without temple recommends to stand in the blessing circle, hoping the experience might quicken them to repentance. Sealings Guarantee Heaven? Debate on “Perseverance” How permanent is a temple sealing? In early Mormonism, theology leaned heavily into “perseverance,” a concept akin to Calvinism, suggesting that once a family is sealed, they are permanently locked into the “network of heaven”. Early Saints believed that even if a child or spouse backslid into sin, their place in heaven remained, though they might have to suffer for their sins before being redeemed. However, faced with the reality of profound human wickedness (such as the actions of John D. Lee, Brigham Young’s adopted son who participated in a mass murder), church leaders realized a free pass to heaven couldn’t exist. Today, LDS teachings lean far closer to Arminianism and Protestant ideals, viewing the celestial kingdom as a conditional reward based on individual faithfulness rather than an unbreakable guarantee. Dr. Stapley’s framework ultimately allows believers and historians alike to explore Mormonism’s rich, dynamic past on its own terms, free from the constraints of present-day politics. Don’t miss our other discussions with Jonathan. https://gospeltangents.com/people/jonathan_stapley Copyright © 2026 Gospel Tangents All Rights Reserved

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. https://youtu.be/ZIp-oSEBoGo 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

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

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…. https://youtu.be/uOdluwXxYVQ 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  

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 https://youtu.be/1bBMcqgKKdY 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?

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?

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: 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

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

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

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  

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

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 Office 16:11 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.