The LDS Church has tried to monopolize terms, but they only have success fully within their own circle of influence. They have said in the past, “There is no such thing as a Mormon Fundamentalist,” (Gordon B. Hinckley, see article here) seeking to capitalize on the idea that the LDS Church is the sole successor to the Mormon faith.

But, Mormonism means accepting all truth:

“One of the grand fundamental principles of Mormonism is to receive truth, let it come from whence it may.” Discourses of Joseph Smith, p. 199, Kindle Book, (Deseret Book, Salt Lake City, 2009)


“It has been stated that this word [mormon] was derived from the Greek word mormo. This is not the case. There was no Greek or Latin upon the plates from which I, through the grace of God, translated the Book of Mormon. Let the language of that book speak for itself. On the 523d page, of the fourth edition, it reads: And now behold we have written this record according to our knowledge in the characters which are called among us the Reformed Egyptian … none other people knoweth our language; therefore [God] hath prepared means for the interpretation thereof.” … [The] Bible in its widest sense, means good; for the Savior says according to the gospel of John, “I am the good shepherd;” and it will not be beyond the common use of terms, to say that good is among the most important in use, and though known by various names in different languages, still its meaning is the same, and is ever in opposition to bad. We say from the Saxon, good; the Dane, god; the Goth, goda; the German, gut; the Dutch, goed; the Latin, bonus; the Greek, kalos; the Hebrew, tob; and the Egyptian, mon. Hence, with the addition of more, or the contraction, mor, we have the word MOR-MON; which means, literally, more good.” (“Correspondence”, Times and Seasons (Nauvoo, Illinois), vol. 4, no. 13, p. 194] (May 15, 1843); quoted in Joseph Smith (Joseph Fielding Smith ed., 1938) Teachings of the Prophet Joseph Smith (Salt Lake City, Utah: Deseret Book) pp. 299–300.)

The term does not belong to the LDS Church, but was coined, rather in derision, by opponents to Joseph Smith and the Lord’s congregations in those early days (see here). It is similar to how Christ’s followers got labelled in the early days as Christians (Acts 11:26).

We are not Fundamentalists, since that term typically associates with those who follow Brigham Young’s version of Mormonism, and who practice polygamy. We do not practice polygamy. The use of the word “fundamentalist” is problematic for them anyway, since the real fundamentals go back to Joseph Smith and his restoration of Christ’s words. Brigham Young is not far back enough to claim the fundamentals of the religion.

We are not Reorganized Mormons, since that implies just a shuffling of the chairs of power, and there is no attempt to reorganize any church.

“Uncorrelated Mormon” (see here) is too culture specific, and not well understood outside of the Mormon Corridor.

Therefore, to associate with the once derogatory terms, that take upon us the name of Christ, seems fitting: “Mormon Christians”. Christians who seek more good, or all truth.

The old argument from the Protestants that Mormons are not Christians has truth in it only for those who worship General Authorities. It never has been true for the humble followers of Christ who are Mormon. The Protestants argue that to believe Christ and the Father are two separate beings is the lynch-pin that disqualifies Mormons from being Christian. This is not true. Therefore, to say instead, “Christian Mormons”, seems to give credence to the false Protestant arguments, suggesting that a now disaffected Mormon has “seen the light” and perhaps now accepts Trinitarian views. It is their definition of Christian.

Rather, the term “Mormon Christian” seems to be more accurate, and allows for any Christian to become more devoted to Christ than they once were before, as they accept what Christ has restored through the Prophet Joseph Smith; and, the term maintains an accurate description of a convert to Mormonism who no longer associates with the LDS institution, but retains their testimony of the Restored Gospel and maintains active faith in the Lord and in what He is doing today. It describes just what kind of Christian someone is, as opposed to describing just what kind of Mormon someone is, either of which can be confusing on their own.

Using one term to distinguish a variation of the other concedes that there is possibly more than one way to define a Christian or a Mormon. It is better to allow for the possibility of considering there is more than one way to define a Mormon than it is to say there is more than one way to define a Christian. But even if both are true, there is benefit in keeping a purity of terms to avoid confusion, and “Christian” is the more important term, in our opinion. But, unfortunately, “Christian” is a term that has been around longer and has been taken in vain more frequently, with many different types of Christians.

There shouldn’t be more than one way to define either–in that Gordon B. Hinckley had a point–but not everyone knows what you mean if a definition to a term is unclear, no matter how disappointing it is that there is ambiguity in the first place. If you are truly a Christian, you should be able to point to Christ to define who you follow. If you are truly a Mormon, you should be able to point to the concept of following all truth to define your faith. Since the truth is in Christ anyway, both are appropriate; and in effect, synonymous. But, differentiation allows for clarity when facing ambiguities, and we prefer to emphasize a truly Christian identity rather than skip to it with one extra step through emphasizing our “Mormonism” as the base term. And in addition to that, we feel it is still good to remember the quest for all truth to differentiate what kind of Christians we are. That is why we like to say: “We are Mormon Christians.”

No, you do not need the Bishop’s permission to bless the Sacrament outside of church.

If you are going to represent the Ward in blessing and passing the Sacrament to a Ward member or members, the LDS Church requires that you get permission from the Bishop.

If you are visiting family or a friend, you don’t need permission from the Bishop at all, if you are a worthy holder of the Priesthood according to the scriptures (D&C 50:34). The Bishop has no jurisdiction beyond what people give him by common consent (D&C 26:2). Anything that LDS leaders claim otherwise is an example of unrighteous dominion, because it represents a prideful claim to a domain they have not been given authority over (D&C 121:39). Those who request the ordinance without any reference to the Bishop have not given him consent to preside over their individual request, and the Lord has not stifled all Priesthood use within the confines of church jurisdiction, either. You can use the Priesthood outside of church according to God’s will, but within the Church everything is governed by the consent of those within that group.

It is false to assume that the Bishop has control over everything within the Ward boundaries. He only has consent from those who are members who apply to the Bishop for member benefits, including member-based Sacrament services. Members can and do request Priesthood benefits outside of their role as members, which also includes the Sacrament and baptism, etc.

Don’t give up your liberties as a Priesthood holder. Give unto the Bishop the things that are the Bishop’s, but also give unto God the things that are God’s (see Mark 12:17).

If someone asks you to perform an ordinance, and doesn’t refer to their Bishop for permission, pray and get permission from the Lord and proceed (2 Nephi 32:9).

If they ask you to perform an ordinance as a representative of the Ward, explain to them the difference and only proceed if they understand you are using your Priesthood independently as a representative of God. God can and does recognize righteous Priesthood use outside of church jurisdiction. If he didn’t, then Joseph and Oliver’s baptisms would be invalid and John the Beloved would also be condemned (JS-History 1:68-75, D&C 7).

If you perform the Sacrament outside of church jurisdiction, be sure to take advantage of the opportunity to do it more accurately with wine (or grape juice if you have a medical reason not to drink alcohol), because the Lord said in scripture, “For, behold, I say unto you, that it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory—remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins” (D&C 27:2). Therefore, the LDS Church cannot restrict you from using wine to better remember the blood of Christ and the transforming effect that the Atonement has on our lives. Additionally, wine is prescribed for sacraments in the Word of Wisdom and you can still answer that question truthfully when asked in temple recommend interviews (D&C 89:5).

The time has come that Family Home Evenings and other family activities should be more authoritative and full of Priesthood power than LDS Ward meetings (see This should include Sacrament and baptisms as well.

Yes, of course! If you find value in service there, there is no reason to stop attending LDS Church services.

The LDS Church publishes as one of its articles of faith: “We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may” (Articles of Faith 1:11).

Therefore, you have scriptural authority to follow the doctrine of Christ and remain LDS. However, because the LDS Church has cultural, as well as membership policy expectations beyond what the scriptures require, this may be difficult at times, but it can be done. We did this for many years, and followed our membership obligations, but reached a point where we wanted to share the opportunity Christ has extended for everyone to be baptized or re-baptized (for a remission of sins, and to mark a rejection of idolatry, and to look forward to the Lord’s future return). To be honest with ourselves and others in facing the currently accepted role of a “member” in the LDS Church, we have decided that resignation was best for us so we could publish these different views without facing a fight with church leaders (3 Nephi 11:28-30). But, that may not be the situation you find yourselves in. There are many different ways to serve, and when you are in the service of your fellow beings, you are in the service of your God (Mosiah 2:17).

If you decide to tow the line between scriptures and membership obligations, part of the difficulty comes from unpublished leadership directives that confuse interpretations of membership requirements and temple questions. An overly strict LDS leader can mean the difference between having a challenging experience versus a pleasant one.

If situations like that arise, remember what the Lord said in his Sermon on the Mount, reiterated to the Nephites: “And blessed are all they who are persecuted for my name’s sake, for theirs is the kingdom of heaven” (3 Nephi 12:10, Matthew 5:10).

Likewise, there are many good men in the Priesthood who belong to the LDS Church, who haven’t consented to the excommunication of the innocent, and who haven’t condemned or “wrested” the scriptures (see Alma 41:1). These righteous men can still perform authoritative ordinances if they follow the Lord’s pattern in all things. Their individual power in the Priesthood is the true authority to do things on behalf of the Lord (D&C 121:34-46).

Other answers on this site will likely address more about the Lord’s pattern in ordinances, and how a minister of Christ gains power in his Priesthood.

Hear the Doctrine of Christ:

And this is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me; and I bear record that the Father commandeth all men, everywhere, to repent and believe in me. And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God. And whoso believeth not in me, and is not baptized, shall be damned.

Verily, verily, I say unto you, that this is my doctrine, and I bear record of it from the Father; and whoso believeth in me believeth in the Father also; and unto him will the Father bear record of me, for he will visit him with fire and with the Holy Ghost. And thus will the Father bear record of me, and the Holy Ghost will bear record unto him of the Father and me; for the Father, and I, and the Holy Ghost are one.

And again I say unto you, ye must repent, and become as a little child, and be baptized in my name, or ye can in nowise receive these things. And again I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God.

Verily, verily, I say unto you, that this is my doctrine, and whoso buildeth upon this buildeth upon my rock, and the gates of hell shall not prevail against them. And whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation, and the gates of hell stand open to receive such when the floods come and the winds beat upon them.

3 Nephi 11:32-40

My name is Brian Zang, and my wife, Nikki, and I live in beautiful Cache Valley, UT with our five kids. I work as an IT Manager and assistant CFO and Nikki is a stay-at-home mom. We love the Restored Gospel of Jesus Christ and look forward to sharing the teachings of the Book of Mormon with others under the canopy of Mormonism as the quest for all truth, outside of institutional control.

We have resigned from the LDS Church due to reasons explained in the attached resignation letter. As you’ll read, this is not the path that we recommend for others. It is what was best for us given our circumstances. We encourage everyone to participate in the church of their choice, including the Church of Jesus Christ of Latter-day Saints (in fact, we still attend some functions from time to time), and only intend to help facilitate authoritative ordinances for those believing in the doctrine of Christ as contained in 3 Nephi 11:32-40.

Any theological errors of churches brought up in these posts doesn’t necessarily detract from the good that some of their programs provide, as they offer virtuous service to their communities in many ways.

Click Here to view our resignation letter.

Joseph Smith left a lot of unanswered questions with his untimely death. Ever since the days of Brigham Young, leaders have admittedly been confused on many points and not sure how to proceed. In other ways their ambitions have clouded their minds. Following the admonition of the Lord in D&C 88:77, Denver Snuffer Jr taught the doctrines of the kingdom as any member is supposed to do, using only the standard works and the teachings of Joseph Smith. His expounding according to his duty as a regular Church member has shed more light on the Restored Gospel than any other has been able to attain to previously, as witnessed by his many writings which always admonished loyalty to the Church. The leaders today were then faced with persuasive, plain, explanations of the fullness of the Gospel as contained in the Book of Mormon and other scriptures, with many difficult problems solved with these expositions. Denver did so with gentle admonishing (see D&C 6:19), and without any ambition to command those who are at the head of the Church (see D&C 28:6), and at the command of the Lord ( The leaders then faced a choice: rejoice in the light shed on the Restored Gospel as shared by one of the lowliest of the members, as they had done with the writings of other lay members like Hugh Nibley, or reject the plain truth and persecute a faithful servant of The Lord. They chose to persecute a faithful servant who followed all of their rules without compromise, who stood, by their own standards and by his own Stake President’s testimony (, a worthy temple recommend holder on the day of his excommunication.

In excommunicating an innocent man, after having the Gospel explained to them in plainness so they could not err (see Alma 9:5-6 and Alma 37:6), they no longer had a cloak for their sins through ignorance (see John 15:22) and they stood accountable for rejecting a humble servant, even though Denver was one of the least as a regular member. This pattern of excommunicating faithful members has continued. Therefore, as can be affirmed through sincere prayer and according to the pattern in scripture (see D&C 121:37), the Lord has terminated the Priesthood of all General Authorities who voted to sustain the local leaders who excommunicated Denver, and as of the April 2014 General Conference when this vote took place, the LDS Church lost all rights to claim it is led by the Priesthood of God as a whole body. Concerning the Lord’s rejection of the institution, it appears in hindsight that Denver’s excommunication is the proverbial straw that broke the camel’s back after years of culminating priestcraft and abuse. The LDS Church is now as any other religious denomination with its mix of good and bad influences, and can still be a benefit to others, but saving ordinances must now be obtained through any of the remnant of Priesthood holders who have not condemned the scriptures or the innocent in their hearts, who continue faithful until they become accountable for any new light God sheds on the scriptures as well, or who, having learned more accurate meanings of the scriptures through seeking to learn how God is moving again for the salvation of mankind, so rises up to reconnect with God and have their Priesthood renewed as prophesied by Isaiah (see 2 Nephi 14) and according to the pattern of Alma the Elder (Mosiah 18:1). Some of these men who remain faithful or who so rise up may still be active in the LDS Church, and there provide blessings to those who seek them in faith, but the day has fully come that everyone must be sure they are pleasing the Lord alone and not man in seeking for the blessings of the Gospel of Jesus Christ. These things were not done in a corner (see Acts 26:26 and the rest of that chapter). We know by the portion of God’s Spirit that is within us that this is the case, and that anyone can study this out and discern for themselves that this is the true nature of the current dilemma that the LDS Church finds itself in, in the name of Jesus Christ, Amen.

Including Denver and another witness who have seen the Father and the Son, as well as a third witness, Denver’s recent book testifies of these events . According to the law of witnesses, this makes these claims worthy of consideration, but a thorough review and sincere prayer can only find out if they are witnessing the truth.

-Brian and Nikki Zang

September 25, 2014, updated September 29, 2015

This site is intended to be mainly a question and answer format concerning the use of the Priesthood outside of a church structure. It is intended to answer questions about jurisdiction and alleviate concerns about following the Lord’s commands in modern-day scripture, despite what policies men implement in handbooks or otherwise in their churches or societies.

We understand this may put others at odds with their ecclesiastical leaders, or with other family members, so we have tried to develop answers from the scriptures that may help avoid contention and disharmony. We realize not all conflicts can be avoided, and if there is a greater need to maintain a relationship and avoid stirring up arguments and disagreements, than this information is probably best left for another time. Go and serve others and serve God.

But, if you already believe there is more to be gained from the scriptures than what you currently are being taught, and struggle to find ways to approach difficult subjects, than this site may be a worthwhile resource for you.

In any event, this site is also to help facilitate publishing the good news of God’s ongoing work, and to connect the people of Cache Valley, Utah (or anyone else, for that matter), to authoritative baptism or re-baptism according to the doctrine of Christ, by proper authority from those who hold the Priesthood of God and are willing to perform the ordinances according to the Lord’s prescribed way in the scriptures (3 Nephi 11:21-30).

If you have any questions that you feel would be good to have answered, or have a good answer to a difficult problem regarding baptism and re-baptism, then feel free to send in a comment. If there is value enough for a post to address the concern, we will try our best to respond, but most, if not all, answers can be found in the standard works and the Prophet Joseph Smith’s teachings.

This site is not an attempt to cover all of the bases and we don’t pretend to have all of the answers either, but firmly believe the resounding declaration of the Restoration itself, “if anyone lack wisdom, let him ask of God” (James 1:5).