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Temple Lot

The Temple Lot is a 2.5-acre parcel in , designated by revelation to on July 20, 1831, as the site for a temple marking the center place of , the prophesied . This location, situated a short distance west of the county courthouse on a prominent hill, formed part of a larger 63-acre purchase made by Latter Day Saint bishop Edward Partridge on December 19, 1831, for $130 to establish the church's gathering place. Following the expulsion of Latter Day Saints from Jackson County in November 1833 amid violent persecution, the property was lost through foreclosure and resold to non-members, preventing construction of the anticipated despite early architectural plans drafted in 1833. In 1877, Granville Hedrick, leading a small faction tracing continuity to the original church, repurchased the central Temple Lot, establishing the , which attempted to lay cornerstones in 1887 but has not built a temple due to doctrinal requirements for widespread gathering and consecration not yet fulfilled. Ownership disputes culminated in the 1891 Temple Lot Case, where the Reorganized Church of Jesus Christ of Latter Day Saints (now ) sued the Hedrickites for title, claiming succession from ; however, U.S. Judge John F. Philips ruled in favor of the defendants in 1894, affirming their adherence to primitive church organization and practices without post-Smith innovations like , a decision upheld on in 1896. Today, the Church of Christ (Temple Lot) retains legal control of the core site, surrounded by properties held by the and a small adjacent portion owned by The Church of Jesus Christ of Latter-day Saints, with no erected amid ongoing denominational divergences on its prophetic significance and preconditions.

Geographical and Doctrinal Context

Physical Location and Features

The Temple Lot is situated at 200 S. River Boulevard in , southwest of the intersection of Lexington Street and River Boulevard. This location places it approximately 9 miles (14 kilometers) east of Kansas City, within Blue Township. The site occupies a hilltop, recognized as one of the highest points in the surrounding area, providing elevated terrain that historically commanded views of the western landscape. The designated temple site consists of an open, grass-covered field encompassing roughly 2.5 acres (1 hectare), forming the core of the original 63.27-acre tract purchased by Latter Day Saints bishop Edward Partridge on December 19, 1831, for $130. The terrain features gentle slopes typical of the regional rolling hills, with minimal development: a small cluster of trees in the northeast corner and the modest headquarters building of the denomination. The field remains largely vacant, preserving its historical character as an undeveloped parcel amid encroaching urban growth from , which has expanded westward since the . Remnant features include stone markers associated with early cornerstones, underscoring the site's enduring symbolic vacancy.

Theological Importance Across Denominations

The Temple Lot holds central theological significance in early Latter Day Saint revelations as the designated site for a in the "center place of ," identified as , , where the is prophesied to be established prior to the Second Coming of Christ. A dated , 1831, directed to locate the temple a short distance west of the Independence courthouse on a hill, emphasizing its role in gathering the saints and preparing for millennial events. This site, spanning approximately 2.75 acres, was formally dedicated on August 3, 1831, by under Smith's direction, underscoring its prophetic mandate for temple ordinances and divine assembly. In The Church of Jesus Christ of Latter-day Saints, the Temple Lot retains doctrinal weight as the future location for Zion's central , symbolizing the redemption of lands lost during the 1833 expulsion from Jackson County and the eventual . Church teachings affirm that Zion's full realization awaits divine timing, with historical efforts like Zion's Camp in 1834 aimed at reclaiming properties, though no temple construction has occurred due to ongoing legal and prophetic constraints. The Church of Christ (Temple Lot), a smaller tracing its origins to 1863 under Granville Hedrick, views the lot as its core sacred space, essential for erecting the prophesied to facilitate the gathering of and Christ's return, rejecting post-1844 developments like and centralized priesthood hierarchies as deviations from original doctrine. Members emphasize literal adherence to early revelations, positioning their ownership—affirmed in the 1894 U.S. Temple Lot Case—as evidence of divine favor for building the when conditions align with scriptural prerequisites, such as widespread repentance. The , formerly the Reorganized Church of Jesus Christ of Latter Day Saints, acknowledges the lot's historical role in foundational revelations but accords it lesser eschatological priority, focusing instead on their adjacent , dedicated in 1994 as a "peace spiritual center" for global ministry rather than mandatory temple rites tied to Zion's literal rebuilding. This shift reflects evolving emphasizing communal over millennial temple expectations, though early claims to the site were litigated unsuccessfully against the in 1894.

Founding and Early Mormon Occupation (1831–1833)

Site Selection by Joseph Smith

Joseph Smith received a revelation on June 6, 1831, directing him and other elders to travel westward to to designate the precise location for the gathering of the Saints, referred to as . The group, including and , departed from in mid-June and arrived in , , on July 14, 1831, after a journey of approximately 900 miles. On July 20, 1831, while in , Smith dictated a identifying the town as the "center place" of and specifying the site as "a spot...lying westward, upon a lot which is not far from the courthouse." This designation was not based on prior surveys or land purchases but on Smith's reported visionary instruction, which instructed the Saints to acquire lands in the area for inheritances and to commence building the after purchasing the specified tract. The lot in question, situated on a low hill about one-half mile west of the Independence courthouse, encompassed roughly 63 acres of uncleared frontier land owned by local non-Mormon settlers at the time. To formalize the selection, conducted a dedicatory for the land of on August 2, 1831, followed by Smith's ceremonial act of laying a stone at the northeast corner of the intended foundation on August 3. These events marked the initial claim to the site, though no construction began immediately due to the need for land acquisition and the Saints' limited resources; Edward Partridge, appointed as , was tasked with purchasing properties in the vicinity. Contemporary accounts, such as John Whitmer's history, confirm Smith's direct involvement in these proceedings as the prophetic authority guiding the selection process.

Dedication and Initial Temple Visions

A revelation dictated by on July 20, 1831, designated in , as the "center place of " and identified the temple site as situated "a little distance west" of the county courthouse atop an elevated hill, directing that a temple be erected there for the gathering of the . This directive formed the initial visionary framework for the temple, envisioning it as the focal point of a where divine ordinances would facilitate the redemption of , though no detailed architectural visions accompanied the revelation at that time. The formal dedication took place two weeks later on August 3, 1831, amid a group of at least thirteen church elders, including , Edward Partridge, William W. Phelps, and missionaries , , and William E. McLellin. selected and placed a stone to mark the northeast corner of the intended foundation on the then-wooded, uncleared tract—part of Jones H. Flournoy's squatter claim approximately half a mile west of —pronouncing a dedicatory declaration in the name of Christ to consecrate the ground for sacred use. Rigdon then delivered the dedicatory prayer, invoking blessings on the site as the future headquarters of the church and a place of , without recorded visions manifesting during the proceedings. Primary accounts from participants, preserved in journals and letters, emphasize the site's prophetic designation over dramatic visions, portraying the event as a foundational act of amid wilderness conditions, with the temple's ultimate purpose tied to revelations foreseeing multiple structures in for priesthood functions and millennial preparation. These early directives anticipated a , later elaborated in 1832–1833 revelations calling for up to twenty-four temples in the city plat centered on this lot, though construction remained prospective due to ensuing conflicts.

Expulsion from Jackson County

Tensions between Mormon settlers and non-Mormon residents in Jackson County escalated throughout 1833 due to the rapid influx of Latter-day , who numbered approximately 1,000 by amid a non-Mormon of about 3,000, raising fears of political domination and economic competition. Local opposition intensified over perceived threats to the institution of , as the Mormon newspaper Evening and Morning Star had published articles warning against free Black immigration to , which some interpreted as abolitionist agitation in a slaveholding border state. These grievances, compounded by Mormon advocacy for communal land practices and their outsider religious doctrines, led to organized resistance from county leaders, including merchants, lawyers, and slaveholders who viewed the as a destabilizing force. On July 20, 1833, a mob of around 300 armed men stormed the Evening and printing office in , destroying the press, scattering type, and smashing furniture after presenting demands for Mormon elders to renounce their faith or depart the county. In the ensuing violence, Bishop and printer were tarred and feathered, while other leaders like William W. Phelps faced threats, prompting a temporary where Mormon representatives pledged that half the Saints would leave by , 1834, and the rest by April. This pact, signed under duress by and others, failed to quell hostilities, as sporadic attacks on Mormon homes and crops continued through August and September, eroding any semblance of restraint. Violence peaked in late October 1833 when vigilantes issued ultimatums demanding immediate , culminating on with warnings delivered at gunpoint to Mormon families. Between November 4 and 6, mobs numbering in the hundreds burned homes, whipped residents, and drove out approximately 1,200 Saints, with many crossing the into Clay County under cover of night; losses included livestock, crops, and personal property valued at tens of thousands of dollars, though no deaths occurred during the main expulsion. The unrest directly halted nascent temple preparations on the dedicated Temple Lot in , where cornerstones had been laid in 1831 but no construction had advanced due to resource shortages, leaving the site abandoned and its symbolic role in Mormon unfulfilled amid the forced .

Interim Period and Symbolic Claims (1833–1877)

Failed Reclamation Efforts

Following the violent expulsion of Latter-day from Jackson County in November 1833, church leaders petitioned Governor Daniel Dunklin for military assistance to facilitate the return of displaced families and reclamation of properties, including the Temple Lot dedicated as the center place of . Dunklin initially expressed sympathy and directed state militia to aid in reinstatement, but local resistance from Jackson County citizens, who formed committees and threatened further violence, prevented effective implementation. By early , these diplomatic and legal overtures had collapsed, as the governor cited insufficient state resources and potential for escalated conflict, leaving the unable to regain footing in the county. In response, organized a expedition known as Zion's Camp in May 1834, recruiting approximately 200 volunteers primarily from and to march over 900 miles to . The stated objectives included providing relief to displaced Saints, compelling restitution of lands through armed presence, and enabling resettlement in Jackson County under divine mandate to "redeem ," as outlined in a February 1834 . The camp reached Fishing River in Clay County by June 1834, but encountered severe setbacks: a outbreak killed at least 13 participants, including sons of and Solomon Hancock; internal dissensions eroded cohesion; and Missouri officials failed to mobilize promised support amid ongoing anti-Mormon sentiment. Without engaging in combat or entering Jackson County, Smith disbanded the force on 25 June 1834, marking the expedition's failure to achieve reclamation. Subsequent revelations attributed the collapse to the Saints' insufficient preparation and unity, postponing Zion's redemption until conditions of worthiness were met, which shifted focus to symbolic claims rather than immediate action. No further organized physical or legal attempts to reclaim the Temple Lot occurred through 1877, as persistent local hostility, legal abandonment of claims due to prolonged absence, and relocation of church headquarters to , rendered return untenable; the site remained in non-Mormon hands, undeveloped and symbolically contested.

Development of Legends and Prophetic Interpretations

Following the violent expulsion of Latter Day Saints from Jackson County in November 1833, received revelations interpreting the events as divine punishment for the Saints' lack of unity and failure to fully implement the , while affirming the site's enduring prophetic role in establishing . A dated , 1833, promised that 's redemption would occur after trials, with the declaring, "Zion shall not be moved out of her place," thereby sustaining doctrinal claims to the Temple Lot despite physical dispossession. This interpretation framed the loss as temporary chastisement rather than revocation of the 1831 dedication, emphasizing future and temple construction as millennial precursors. In response, Smith organized Zion's Camp in May 1834, a expedition of approximately 200 men from to reclaim properties, including the Temple Lot, based on revelations portraying armed redemption as fulfillment of prophecy (D&C 103). The effort disbanded in July 1834 without combat or reclamation, prompting a July 23, 1834, revelation (D&C 105) that explicitly postponed Zion's building due to collective transgressions, stating it would await a time when Saints achieved "unity of faith" and readiness for temple ordinances. These successive interpretations shifted emphasis from imminent construction—rooted in earlier promises like D&C 84:4-5 (1832), which envisioned a in "this generation"—to conditional, deferred eschatological fulfillment, preserving the lot's symbolic centrality amid relocation to Nauvoo and westward migrations. By the 1850s and 1860s, amid post-Joseph Smith schisms, splinter leaders offered competing prophetic readings. Granville Hedrick, a former Latter Day Saint who rejected Brigham Young's leadership, reported visions from 1856 onward interpreting revelations as unaltered mandates for in , directing his followers to reclaim the site as the "center place" before Christ's return. Hedrick's 1863 visions explicitly identified the Temple Lot as the appointed location, viewing other denominations' abandonment as and positioning his group as rightful heirs to original prophecies. Such interpretations reinforced causal links between doctrinal fidelity and territorial claims, influencing the of Christ's formation in 1863 and their 1877 purchase. Local and denominational traditions also fostered legends associating the site with pre-Columbian significance. A pile of unhewn rocks observed on the lot since at least the mid-19th century became interpreted by some claimants, particularly emerging Temple Lot adherents, as remnants of an ancient Native American altar or convocation site, symbolically linking to Book of Mormon narratives of Lamanite assemblies in the Americas. This folklore, while not universally held among broader Mormon factions, underscored interpretations of the lot as a divinely preserved landmark, resistant to secular development and awaiting prophetic realization.

Hedrickite Acquisition and Legal Battles (1877–1894)

Formation of the Church of Christ (Temple Lot)

The Church of Christ (Temple Lot), also known as the Hedrickite branch, originated from independent Latter Day Saint congregations in central Illinois, including the Half Moon Prairie, Eagle Creek, and Bloomington branches, which consolidated into the Crow Creek branch in 1852 at the home of Granville Hedrick in Woodford County. Hedrick, baptized into the church in 1843, had led the Half Moon Prairie branch and emerged as a key figure among these scattered adherents who rejected the leadership claims of larger post-1844 factions such as the Reorganized Church of Jesus Christ of Latter Day Saints and the Utah-based church. On March 5, 1857, the Crow Creek group issued "A Declaration of Independence and Separation," asserting autonomy from other denominations while maintaining continuity with the original church organized by Joseph Smith in 1830. Formal organization accelerated in late 1859 and 1863. Hedrick was ordained as presiding on December 25, 1859, at his home under the hands of elders including John E. Page. On May 17, 1863, Hedrick, David Judy, Jedediah Owen, and Adna C. Haldeman were ordained as apostles, marking a step toward structured priesthood . John E. Page, a former member of the Apostles under , then ordained Hedrick on July 19, 1863, as prophet, seer, revelator, and translator, establishing him as the church's founding leader—a role that led to the group's colloquial name, Hedrickites. Hedrick received revelations on August 16, 1863, and April 24, 1864, directing members to gather to the consecrated lands in —site of the original temple lot dedicated by —by 1877, though initial relocations began earlier. Between 1867 and early 1877, approximately 35 to 60 individuals from the Illinois branches resettled in Jackson County, forming the nucleus of the church's presence there and setting the stage for later property claims. The group's doctrines emphasized rejection of post-Smith innovations like plural marriage and centralized theocratic authority, prioritizing a return to early church practices centered on building a in .

Purchase and Adverse Possession Claim

In 1867, members of the , including John Hedrick, began acquiring portions of the Temple Lot in , , through direct purchases from private owners who held title following the expulsion of early Latter Day Saints from the area in 1833. John Hedrick purchased lots 16, 20, and 21 between August and December 1867 for a total of $750, subsequently quitclaiming them to Granville Hedrick as "Trustee in Trust" for the church on November 8, 1869. These transactions secured approximately 2.5 acres of contiguous land, including the central temple site designated by in 1831. William Eaton, another church member, expanded holdings by purchasing lots 17, 18, 19, and 22 on July 9, 1873, for $525, followed by lot 15—the precise spot of the 1831 dedication—on March 7, 1874, for $200. Eaton deeded these five lots to Granville Hedrick on November 5, 1877, completing the church's legal acquisition of the full parcel via recorded deeds at the Jackson County courthouse. This methodical assembly of title from fragmented private sales established the Church of Christ's chain of ownership, distinct from doctrinal succession claims by other factions. To fortify their claim amid rival assertions, the church pursued physical occupation, with Eaton and his family residing on the lot by 1878, initiating continuous use that aligned with Missouri's adverse possession statute requiring ten years of open, notorious, hostile, and exclusive possession to perfect title against prior or disputed interests. and more formal occurred around 1882, supporting the possession element in later litigation, though opponents argued interruptions in continuity. The combination of deeded title and possession underpinned the church's defense in the ensuing Temple Lot Case (1891–1896), where federal courts prioritized evidentiary chain of title over ecclesiastical succession, affirming the Church of Christ's control.

Litigation with RLDS Church

In 1891, the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS) initiated legal action against the in the for the Western District of , seeking from and possession of the Temple Lot on the grounds that the RLDS represented the legitimate successor to the original church organized by in 1830, which had dedicated the site for a temple in . The countered that its 1877 deed-based acquisition and uninterrupted since that date established clear title, independent of any claims. The trial, commencing in 1892, featured extensive testimony on the doctrines and continuity of the original church, including depositions from Utah-based Latter-day Saint leaders such as and witnesses to Joseph Smith's plural marriages, like Emily Partridge, Lucy Walker, and Malissa Lott, who affirmed under oath that Smith had practiced with their knowledge and participation as early as the 1840s. This evidence aimed to demonstrate a doctrinal rupture, as the RLDS explicitly rejected as a of the original church, positioning itself in opposition to the practices that emerged under Smith's leadership and continued after his death. On April 4, 1894, Circuit Judge John F. Philips ruled in favor of the RLDS, declaring it the "true and real continuation" of the original church, upholding a resulting in the property for temple purposes, and ordering the to vacate the premises within 60 days. The promptly appealed to the of Appeals for the Eighth Circuit, which in February 1896 reversed the trial court's decree. The appellate panel held that the original church's legal entity had effectively dissolved amid the post-Smith schisms and migrations, precluding any automatic succession or trust enforcement by the RLDS; furthermore, the RLDS's repudiation of core doctrines like —substantiated by trial evidence—severed its claim to continuity with the church that dedicated the lot in 1831. Title, the court affirmed, had vested in the through valid conveyance and over 15 years of open, notorious possession, unaffected by laches or delay on the RLDS's part. The RLDS petitioned the U.S. for , which was denied in 1896, finalizing the 's retention of the property. The case underscored the fragmentation of early , with RLDS-aligned sources emphasizing procedural trusts and succession, while Church of Christ records highlighted evidentiary proof of doctrinal divergence as decisive in securing adverse title.

Temple Construction Efforts and Obstacles (Late 19th–20th Century)

Proposed Temple Designs

In the late 1920s, the Church of Christ (Temple Lot) pursued temple construction on the lot following revelations attributed to apostle Otto Fetting, who reported visitations from John the Baptist beginning in 1927. Fetting's "Message 5," received on March 22, 1928, explicitly commanded the church to begin building the temple in 1929 and complete it within seven years to prepare for Christ's return. This initiative marked the denomination's most concrete effort to erect the structure, aligning with their interpretation of 19th-century revelations designating the site for a "House of the Lord" in Zion. Groundbreaking took place on April 6, 1929, with initial excavation and staking of the site. By April 1930, the church engaged Kansas City architect Norman L. Wilkinson to develop formal plans. Wilkinson's sketches, published in the Kansas City Star on September 7, 1930, depicted a rectangular edifice inspired by the Kirtland Temple's design, emphasizing assembly halls rather than incorporating later ritual spaces like those in Nauvoo-era temples. The estimated construction cost was $500,000, prompting the establishment of a dedicated temple fund that began with $889 in contributions by late 1929. A 1931 revelation set a $5,000 goal to resume foundation work, which was reached by 1941 before setbacks depleted funds. These plans echoed the original 1833 Missouri temple specifications revealed to Joseph Smith—measuring approximately 87 feet by 60 feet with tiered auditoriums for general and school-of-prophets use—but adapted for contemporary feasibility without evidence of significant deviations in core layout. Intermittent progress included partial foundation laying by 1935, but the project stalled amid Fetting's excommunication in 1930 over doctrinal disputes (including his "Message 12" advocating rebaptism), membership losses exceeding 400, and economic constraints from the Great Depression. Efforts were formally abandoned in 1943, with the city backfilling the excavation in 1946; no subsequent designs have been advanced, though the church maintains a temple fund.

Building the Independence Meetinghouse

In April 1887, the Church of Christ appointed a committee of three during its annual conference to oversee the construction of a house of worship on the Temple Lot in Independence, Missouri, motivated in part by reports of competing claims from the Reorganized Church of Jesus Christ of Latter Day Saints (RLDS Church). The initiative aimed to establish a physical presence on the property, which the group had acquired through purchase and adverse possession efforts starting in 1877, as a step toward fulfilling doctrinal expectations for temple construction at the site designated by Joseph Smith in 1831. Construction of the Independence Meetinghouse, a modest frame structure, was completed in 1889, marking the first permanent building erected by the on the lot since the laying of symbolic cornerstones by early Latter Day Saints in the . The simple wooden design reflected the group's limited resources and emphasis on functionality over grandeur, serving primarily for congregational meetings, worship services, and administrative purposes. Contemporary accounts described it as rudimentary, with open windows for ventilation during services attended by up to 52 members in the early 1890s. The meetinghouse's erection reinforced the Church of Christ's claim to the property amid ongoing disputes, functioning as a prerequisite for future efforts by demonstrating continuous occupancy and use, as required under laws. By the early 1900s, plans emerged for a larger replacement structure, completed in 1902, to accommodate growing needs while adhering to the group's rejection of ornate until divinely mandated. The original building thus symbolized the denomination's commitment to reclaiming and developing the site for its prophesied role in Latter Day Saint .

Doctrinal Barriers to Construction

The Church of Christ (Temple Lot), adhering to early Latter Day Saint revelations such as Section 57 designating as Zion's center place, views the Temple Lot as the site for a future essential to the gathering of saints and preparation for Christ's . Unlike temples in The Church of Jesus Christ of Latter-day Saints or the , which facilitate ordinances like endowments and baptisms for the dead—doctrines rejected by the Temple Lot church as post-Joseph innovations—their anticipated temple serves primarily as a place of refuge and assembly during eschatological events rather than for vicarious or sealing rites. This doctrinal emphasis on primitive church practices, derived from the and pre-1835 revelations, precludes construction without fulfillment of preparatory conditions outlined in scripture. A core barrier stems from the belief that temple erection requires prior redemption of through the saints' literal gathering and implementation of the , as implied in early revelations like Section 42, which the church interprets as mandating communal economic equality before sacred infrastructure advances. Historical expulsions from Jackson County in 1833, attributed to both external and internal "" among members, reinforced this view that divine disfavor halts progress until collective righteousness is achieved. Without evidence of widespread consecration or inter-factional unity among branches—conditions invoked in 1938 revelations calling for cooperation—the church withholds action, prioritizing spiritual readiness over physical building. Further doctrinal restraint arises from the absence of contemporary authorizing , aligning with the church's of decentralized quorums (e.g., twelve apostles without a singular ) that demands and prophetic for major undertakings. While maintaining a dedicated temple fund since the late , including a 1931 directive to accumulate at least $5,000 before resuming efforts, the church has received no subsequent mandates to proceed amid 20th-century setbacks like the and internal schisms. This eschatological deferral, rooted in interpretations of prophecies tying temple completion to millennial prelude events, sustains the site's preservation as consecrated ground rather than developed property.

Incidents of Arson and Conflict

First Arson Attack

In July 1898, William David Creighton Pattyson, a 46-year-old former member of The Church of Jesus Christ of Latter-day Saints from , , arrived in , proclaiming himself as the "one mighty and strong" prophesied to claim the Temple Lot for temple construction. He demanded that leaders of the transfer ownership of the property to him, but they refused, leading to his threats to destroy the site. Pattyson was briefly arrested after issuing threats but released on bond. Shortly thereafter, Pattyson set fire to the wooden fence enclosing the Temple Lot, an act confirmed as ; he was convicted and sentenced to six months in jail. Released on September 2, 1898, he returned two days later, on September 4, and ignited the small frame meetinghouse constructed by the church in the early 1880s, completely destroying the structure. Pattyson was arrested again and faced in November and December 1898, where court testimony documented his actions as deliberate stemming from his rejected claims. He was convicted of , though specific sentencing details beyond the prior fence conviction remain tied to local Jackson County records; church accounts describe him as an ongoing antagonist motivated by doctrinal rivalry rather than broader sectarian conflict. The incident delayed church activities on the lot but did not alter ownership, with a replacement stone meetinghouse completed in 1905.

Second Arson Attack

On January 1, 1990, a man barricaded himself inside the meetinghouse in , and ignited a fire, marking the second deliberate incident targeting the denomination's structures on the property. The meetinghouse, built in 1905 as a replacement following the prior damage to an earlier , was the target of this attack. Authorities filed charges of second-degree and second-degree against the perpetrator on January 2, 1990, after he was apprehended following the self-imposed and ignition of the blaze. The incident reflected ongoing tensions surrounding the Temple Lot's contested religious significance among Latter Day Saint factions, though no specific motive was publicly detailed in contemporaneous reports. On January 16, 1991, a Jackson County jury convicted the man of both second-degree and second-degree in connection with the . The structure sustained damage but was not completely destroyed, allowing for continued use pending further incidents.

Third Arson Attack and Legal Resolution

On January 1, 1990, Jordan Smith, a resident of , and former member of the , barricaded himself inside the denomination's meetinghouse on the Temple Lot and ignited a , causing significant damage to the structure originally constructed in 1905 to replace an earlier building destroyed by . Authorities filed charges of second-degree and second-degree against Smith on January 4, 1990, following his surrender after the incident. On January 16, 1991, a Jackson County jury convicted Smith of both second-degree arson and second-degree burglary after a brief deliberation, marking the legal resolution of the case with no reported appeals or further proceedings detailed in court records.

Modern Ownership and Preservation

Current Doctrinal Position and Usage

The Church of Christ (Temple Lot) doctrinally maintains that the Temple Lot in , constitutes the precise site for erecting a temple at the center of , as designated through Smith's dedication on August 2, 1831, and revelations in the Book of Commandments (sections 37 and 57). This position aligns with their adherence to early Latter Day Saint scriptures, rejecting post-1835 additions to the that they view as alterations deviating from original revelations. The temple's construction is eschatologically tied to the , the redemption of , and Christ's millennial reign, requiring preconditions such as the of full apostolic and widespread saintly regathering—events the church deems unfulfilled in the present era. Doctrinally, the eschews practices like endowments, sealings, or , which emerged in later revelations they do not accept, emphasizing instead a future function for ordinance administration under Christ's direct oversight following his return. As custodians rather than initiators of , members hold the 2.5-acre parcel in trust, anticipating either divine command to proceed or to a successor embodying the complete original . No active building efforts have occurred since early 20th-century attempts halted by doctrinal disputes and , with the church sustaining a dedicated fund for potential future use but lacking current plans amid ongoing incomplete priesthood structure. In contemporary usage, the Temple Lot remains largely open and undeveloped to preserve its consecrated status, accommodating modest worship services in the small frame meetinghouse completed in on the northeast corner. This structure hosts regular Sunday gatherings, conferences, and missionary activities for the church's approximately 5,000 members worldwide, serving as since 1867 without expansion into infrastructure. The site's primary role underscores symbolic fidelity to early restorationist ideals over utilitarian development, with access restricted to maintain sanctity pending prophetic fulfillment.

Museum Operations and Public Access

The Church of Christ (Temple Lot) maintains a small visitors' center in the basement of its meetinghouse, located adjacent to the Temple Lot at 200 South River Boulevard in . The museum displays key historical artifacts, including two originally inscribed markers laid during the dedication ceremony led by . These markers, inscribed with dates and scriptural references, represent the earliest efforts to commence temple construction on the site. The Temple Lot itself remains open to the public, permitting free access for visitors to walk the grounds and reflect on its significance as the dedicated site for Zion's temple. The church building, constructed in 1958 and serving as the denomination's headquarters, also functions as a visitors' center where individuals can learn about the group's history and doctrines. While formal operating hours for the museum are not widely published, visitors have reported guided interactions with church members during open periods, often aligned with Sunday services. Access to the museum and grounds emphasizes respect for the site's sacred status, with no admission fees required. The Church of Christ (Temple Lot), a small restorationist with fewer than 5,000 members worldwide, prioritizes preservation over extensive infrastructure. Public engagement occurs through informal tours and displays focused on the lot's uncontested ownership and doctrinal commitment to future building without modern alterations.

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