When we study historical schisms in Christian churches, including Latter-day Saints, we usually encounter stories of bitter theological disputes, splinter groups following charismatic figures, or outright rejections of foundational doctrines. But what happens when nearly a third of a country’s members break away from Church headquarters—not because they reject the Restored Gospel, but because they believe in it so deeply they demand the right to lead themselves? A fascinating new interview over at the Latter-day Saint history blog, From the Desk, features researchers Aidan Caplan and Tristan Caplan, who unpack the origins and legacy of a movement known as the “Third Convention.” Drawing on newly translated documents, the Caplans explore how a surge of Mexican national identity, administrative missteps from Salt Lake City, and a fierce loyalty to core doctrines created a unique decade-long schism that shaped the future of Global Mormonism.
An Administrative, Not Theological, Rebellion
The roots of the Third Convention stretch back to the early 1930s. Following the sudden death of the beloved, Spanish-speaking Mission President Rey L. Pratt in 1931, Mexican Saints grew increasingly frustrated by the rotating cast of Anglo-American leaders sent by Church leaders in Utah.
Immersed in the strong national identity of post-Revolutionary Mexico, local members felt they were spiritually mature enough to govern themselves. They formally petitioned Church headquarters to call an indigenous, Mexican mission president. When administrative missteps, cultural misunderstandings, and delayed responses from Salt Lake City stalled the process, local leaders like Margarito Bautista and Abel Páez mobilized the frustration. In 1936, the Third Convention formally separated from the main body of the Church.
The Irony of Orthodox Dissent
Perhaps the most fascinating aspect of the Third Convention is the behavior of the dissenting Saints after the split. Unlike other historical break-offs that quickly spiraled into heterodoxy or formed entirely new religions, the Conventionists remained remarkably orthodox.
They did not reject the Book of Mormon, the prophetic calling of Joseph Smith, or the necessity of priesthood keys. In fact, they continued to hold regular priesthood meetings, organize congregations, and build chapels. Their protest was strictly against administrative and cultural imperialism. They were effectively running a fully functioning, orthodox Latter-day Saint mission that simply refused to report to American leaders:
The dogmatic gap between the LDS Church and the Third Convention was minimal. Third Conventionists consistently maintained that they were in harmony with the LDS Church, and even expelled prominent members such as Margarito Bautista and Daniel Mejía over their support for polygamy. Moreover, correspondence sent from Third Conventionist leadership to President Heber J. Grant made clear that they still regarded the LDS church president as a prophet, seer, and revelator.
The Diplomacy of George Albert Smith
The schism lasted for an agonizing ten years, dividing families and congregations across Mexico. The resolution, however, stands as one of the great triumphs of pastoral leadership in the 20th-century Church.
In 1946, Church President George Albert Smith traveled to Mexico to attend a historic conference with the Conventionists. Rather than demanding groveling apologies or handing down harsh punishments for their decade of rebellion, President Smith employed careful cultural diplomacy. He met the Mexican Saints with profound love and respect, healing the rift through reconciliation rather than retribution:
The most tangible face-saving measures owed to George Albert Smith. Smith commuted the sentences of the excommunicated Third Conventionist leaders from excommunication to disfellowshipment, a lesser sentence which did not require rebaptism. Moreover, he fulfilled a longstanding Third Conventionist desire to voice their views to the Prophet in person by journeying to Mexico in May 1946 and meeting with them.
The reunification of the Third Convention provided a crucial learning experience for Church leaders in Salt Lake City. It vividly demonstrated that for the Church to truly become a global faith, it had to trust local members to lead. The healing of the schism paved the way for the eventual creation of localized stakes and temples in Mexico, setting a structural precedent for international growth around the world.
For more on the newly translated documents surrounding this era, the specific roles of Abel Páez and Margarito Bautista, and the lasting legacy of the 1946 reunification, head on over to the Latter-day Saint history blog, From the Desk, to read the full interview about the Third Convention, with Aidan and Tristan Caplan.
While you’re there, check out the new David O. McKay quotes page.
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