Did Wilfred Woodruff Marry Again After the Manifesto

quaternary President of the LDS Church from 1889-98

Wilford Woodruff
Woodruff in 1889

4th President of The Church of Jesus Christ of Latter-solar day Saints
April 7, 1889 (1889-04-07) – September two, 1898 (1898-09-02)
Predecessor	John Taylor
Successor	Lorenzo Snow


President of the Quorum of the Twelve Apostles
October 10, 1880 (1880-10-10) – Apr 7, 1889 (1889-04-07)
Predecessor	John Taylor
Successor	Lorenzo Snow
Finish reason	Became President of the Church



Quorum of the Twelve Apostles
April 26, 1839 (1839-04-26) – April vii, 1889 (1889-04-07)
Called by	Joseph Smith
End reason	Became President of the Church


Apostle
Apr 26, 1839 (1839-04-26) – September two, 1898 (1898-09-02)
Chosen by	Joseph Smith
Reason	Replenishing Quorum of the Twelve^{[nb 1]}
Reorganization at end of term	Rudger Clawson ordained

Personal details
Born	(1807-03-01)March i, 1807 Farmington, Connecticut, United states
Died	September 2, 1898(1898-09-02) (anile 91) San Francisco, California, United States
Resting place	Salt Lake Metropolis Cemetery forty°46′33″North 111°51′45″Due west / 40.77592°North 111.86247°Westward / 40.77592; -111.86247 (Common salt Lake City Cemetery)
Spouse(s)	Phebe Whittemore Carter (g. 1837; d. 1885) Mary Ann Jackson (m. 1846; div. 1848) (m. 1878; d. 1894) Sarah Elinor Brown (g. 1846; div. 1846) Mary Caroline Barton (m. 1846; div. 1846) Mary Meeks Giles Webster (k. 1852; d. 1852) Clarissa Henrietta Hardy (m. 1852; div. 1853) Emma Smith (m. 1853) Sarah Brown (m. 1853) Sarah Delight Stocking (grand. 1857) Eudora Young Dunford (grand. 1877; div. 1879)
Children	34 (including Abraham O. Woodruff and Clara West. Beebe)
Parents	Aphek and Beulah Woodruff
Signature

Wilford Woodruff Sr. (March one, 1807 – September ii, 1898) was an American religious leader who served as the fourth president of The Church building of Jesus Christ of Latter-twenty-four hours Saints (LDS Church) from 1889 until his death. He ended the public practice of plural matrimony amongst the members of the LDS Church in 1890.

Woodruff joined the Latter Day Saint church building after studying Restorationism equally a young adult. He met Joseph Smith, founder of the Latter Twenty-four hour period Saint move in Kirtland, Ohio, before joining Zion'due south Army camp in Apr 1834. He stayed in Missouri as a missionary, preaching in Arkansas and Tennessee before returning to Kirtland. He married his showtime married woman, Phebe, that year and served a mission in New England. Smith called Woodruff to be a member of the Quorum of the Twelve Apostles in July 1838, and he was ordained in April 1839. Woodruff served a mission in England from August 1839 until April 1841, leading converts from England to Nauvoo. Woodruff was away promoting Smith'south presidential campaign at the time of Smith's expiry. After returning to Nauvoo, he and Phebe travelled again to England, where Woodruff preached and supported local members. The Woodruffs returned to the The states merely earlier the Saints were driven out of Nauvoo, and Woodruff oversaw forty families in Wintertime Quarters, where he was sealed to his offset plural wives, though two of the iii plural wives divorced him afterwards iii weeks. He joined the advance company that traveled to the Salt Lake Valley without his family in 1847. After returning to Wintertime Quarters, Woodruff and Phebe left to preside over the Eastern States Mission.

Woodruff and his family arrived in Salt Lake City on October 15, 1850, where Woodruff built cabins, farmed, and raised cattle. He served in the Utah territorial legislature and was heavily involved in the social and economic life of his customs. He worked as an Assistant Church Historian and every bit Church Historian from 1856 to 1889. He was married to three more wives between 1852 and 1853. In 1877, he became president of the St. George Temple, where endowment ordinances were commencement performed for the expressionless as well every bit the living. Woodruff helped to standardize the temple ceremony, and decreed that church members could act as proxy for anyone they could identify by name. He also concluded sealings of members to unrelated priesthood holders, stating that sealings should follow family unit lines. In 1882, Woodruff went into hiding to avoid abort for unlawful cohabitation under the Edmunds Act. In 1889, Woodruff became the 4th president of the LDS Church. After regime disenfranchisement of polygamists and women in Utah Territory, and seizure of church backdrop which threatened to extend to temples, Woodruff ended the church building'due south official support of new polygamous marriages in the 1890 Manifesto. Woodruff died in 1898 and his detailed journals provide an of import record of Latter Mean solar day Saint history.

Early years and conversion [edit]

Woodruff was ane of iv sons born to Beulah Thompson and Aphek Woodruff. Beulah died of "spotted fever" in 1808 at the historic period of 26, when Wilford was fifteen months erstwhile. Aphek married Azubah Hart in 1809.^[1] In 1826, Aphek lost his mill and moved from Northington to Farmington, Connecticut.^[2] Woodruff attended schoolhouse until he was 18 years old, which was unusual at the time. He survived having typhus and numerous accidents. At age xx, Woodruff left home to manage a flour mill for his aunt, and after iii years, operated mills for other people until moving to Richland, New York with his brother, Azmon, in 1832. During his time equally a manufactory operator, he studied religion and became interested in Restorationism.^[three] Woodruff had his local Baptist minister, Mr. Phippen, baptize him without making him a fellow member of the local congregation.^[four] Woodruff joined Smith's original Church building of Christ on December 31, 1833. He was impressed with how the missionaries preached their message voluntarily and free of accuse, and how they purported to heal the sick.^[5]

Zion's Camp and mission [edit]

Woodruff left his home in Richland after members recruited him to join Zion's Army camp in April 1834. He met prominent church leaders, including Joseph Smith, in Kirtland, Ohio before leaving with Zion's Camp for Missouri in May.^[6] When Zion's Campsite left Missouri, Woodruff stayed to help members in Dirt County, Missouri.^[7] He was ordained as a priest in 1834 and volunteered to serve a mission. After altruistic all his belongings to the church, Woodruff left Kirtland on January 12, 1835, preaching without "pocketbook or scrip" in Arkansas and Tennessee. Woodruff'due south original companion was Harry Chocolate-brown, who later on left Woodruff to return to his family in Kirtland. Nearly of the mission, Woodruff preached in modest towns and villages in western Kentucky and Tennessee and supported new members there. Warren Parrish ordained Woodruff as an elder in June 1835, and Woodruff heard in February 1836 that Smith had called him as a member of the 2nd Quorum of the Seventy.^[8]

Woodruff was dedicated to the Latter Day Saint church, which distanced him from his family, who did not believe in the church building. He returned to Kirtland in November 1836, where he studied Latin and Greek grammar at the Kirtland School, a school for developed didactics which met in the attic of the Kirtland Temple.^[9] In January 1837, Smith called Woodruff to join the Starting time Quorum of the Seventy.^[x] Three months later on, over a flow of five days, he participated in washing and anointings in the Kirtland Temple, accompanied by prolonged fasting and prayer and Charismatic experiences such every bit speaking in tongues and prophecy.^[11]

Matrimony and family [edit]

Like many early on Latter-day Saints, Woodruff practiced plural matrimony. He was married to ten women, but not at the same fourth dimension.^[12] His start wife, Phebe, initially stated that she thought it was "the nearly wicked affair I ever heard of," only somewhen embraced it.^[thirteen]

His wives:

Phebe Whittemore Carter (March 8, 1807 – November 10, 1885), m. April 13, 1837
Mary Ann Jackson, (February 18, 1818 – October 25, 1894) chiliad. April 15, 1846 or August 2, 1846 (divorced in 1848 but resealed in 1878)^[13] ^[xiv]
Sarah Elinor Brown, (August 22, 1827 – December 25, 1915) m. August two, 1846 (divorced after three weeks)^[fifteen]
Mary Caroline Barton, (January 12, 1829 – August 10, 1910) m. August 2, 1846 (divorced after 3 weeks)^[15] ^{[nb ii]}
Mary Meek Giles Webster (September 6, 1802 – Oct 3, 1852) m. March 28, 1852 (died vii months after sealing)^[17]
Clarissa Henrietta Hardy (November 20, 1834 - September 3, 1903) k. April xx, 1852 (divorced in 1853)^[17]
Emma Smith (March 1, 1838 – March 4, 1912) m. March 13, 1853^[17]
Sarah Brown (Jan one, 1834 – May 9, 1909), m. March 13, 1853^[17]
Sarah Please Stocking (July 26, 1838 – May 28, 1906) grand. July 31, 1857^[17]
Eudora Immature Dunford (May 12, 1852 – October 21, 1921) grand. March 10, 1877 (divorced in 1879)^[17]

Six of Woodruff'southward wives bore him a total of 34 children, with iii wives and 14 children preceding him in death.^[eighteen]

Woodruff met his first married woman, Phebe Carter, in Kirtland shortly afterwards his return from his outset mission through Southern Missouri, Arkansas, Tennessee and Kentucky. Woodruff came to Kirtland on November 25, 1836, forth with Abraham O. Smoot. He was introduced to Phebe by Milton Holmes on January 28, 1837. She was a native of Maine and had go a Latter Day Saint in 1834. Woodruff and Phebe were married on April xiii, 1837, with the ceremony performed by Frederick G. Williams.^[xix] Their wedlock was later sealed in Nauvoo past Hyrum Smith.^[20] Due to a loss of records, this ordinance was later repeated past Heber C. Kimball in Salt Lake City in 1853.^[21] Phebe accompanied her married man on his 1837-1838 mission to the Play tricks Islands in Maine. During some of this fourth dimension she resided with her parents in their house in Maine. She headed due west again with her husband shortly after the birth of their daughter, despite her reluctance to go out dwelling house.^[22]

During their journeying west, Phebe became deathly sick. She often slipped into unconsciousness starting on December two, 1838. Phebe reported that she conversed with ii angels who gave her the pick to alive or die. They offered that she could choose to live if she would accept the responsibility of supporting her husband in all of his future piece of work for the Lord; she chose to live and persevere with the true-blue.^[23] She recovered later on receiving a approving from Woodruff.^[24] Her firstborn child died of a respiratory infection in 1840 while Woodruff was on a mission in England.^[25] Phebe was among the members of the Relief Lodge in Nauvoo.^[26] In the belatedly 1840s, Phebe was set autonomously as a missionary and served with Woodruff equally he presided over the Eastern States Mission. Phebe was later numbered among the "leading ladies" who helped organize the Relief Society in Utah Territory in the 1860s through the 1880s.^[27] She was also a key effigy behind the indignation meeting of 1870 that was an important step in the women of Utah existence granted the right to vote.^[28]

Woodruff's second marriage to Mary Ann Jackson ended in divorce a twelvemonth after their son, James, was born in 1847.^[thirteen] Woodruff's third and fourth marriages concluded in divorce merely iii weeks after their sealing, after the 2 immature women started dating men their own age.^[15] In 1852, Woodruff married Mary Giles Meeks Webster and Clarissa Henrietta Hardy, but Mary died that aforementioned year and Clarissa divorced him a year later. In 1853, he was sealed to two more than women, Emma Smith, age fifteen, and Sarah Brown, age 19. Sarah diameter a son the following year, just Emma did not bear whatsoever children until she was 19.^[21] Emma's showtime child died at age thirteen months, and her fourth kid, born in 1867, died soon after birth.^[29] In 1857, Brigham Immature sealed Sarah Please Stocking to Woodruff.^[21] Delight's 3rd child died equally an infant in 1869.^[29] In 1877, Young sealed his girl, Eudora Lovina Young Dunford, to Woodruff. Their child died a few hours afterwards his nascence in 1878. Although Woodruff and Mary Ann Jackson were divorced, he provided a abode for her and sent money to her to support her and their son, James.^[21] So James came to alive with Woodruff as a fellow in 1863.^[29] Among Woodruff'southward children was church apostle Abraham O. Woodruff.^[30] Woodruff's daughter, Phebe, was sealed as a wife to Lorenzo Snow in 1859.^[29]

During Woodruff's time as president of the LDS Church, his married woman, Emma Smith Woodruff, accompanied him to public functions, and she was the only wife he lived with subsequently Phebe's expiry in 1885.^[31] She was a niece of Abraham O. Smoot. Although she married Woodruff, then age 46, when she was 15, she did not have the start of her eight children until she was 19. Emma was involved in the Relief Society, serving as both a ward and pale president for that organization. She too served every bit a member of the Relief Society General Lath from 1892 to 1910.^[32] Woodruff spent more time with Emma's children than his children from other wives. He corresponded near frequently with Emma's and Phebe's children, giving them advice on living a virtuous life and saving coin. He built homes for his wives and he sent money to his wives and children, probably based on their individual needs.^[33]

In the 1880s, Woodruff met Lydia Mary Olive Mamreoff von Finkelstien Mountford, who grew up Christian in Jerusalem. Woodruff and Mountford became friends, and she spent time with Woodruff'southward family at their summertime abode.^[34] While historian D. Michael Quinn and others have speculated that Mountford was sealed to Woodruff as a plural married woman in 1897,^[35] in that location is no evidence for it and, co-ordinate to Thomas G. Alexander, Mountford was away giving lectures in California while Woodruff was in Oregon at the time that Quinn postulated they were sealed.^[36]

Missionary piece of work and work as an apostle [edit]

Mission in the east and England; ordination equally apostle [edit]

On May 30, 1837, a month after his union to Phebe, Woodruff left Kirtland with Jonathan Hale and Milton Holmes to serve a mission in New England. According to their accounts, the main places they preached were The Fox Islands, Litchfield County, Connecticut and York County, Maine. Phebe joined Wilford in Farmington, Connecticut on July 16, where he baptized some of his relatives. Baptizing his family brought him great joy, saying that information technology was in fulfillment of a dream he had when he was young.^[37] Although Phebe did not back-trail him on all of his journeys over the next year and a half, she stayed at diverse locations in Connecticut, Massachusetts, and Maine, locations that he to some extent made his base of operations of operations. Woodruff baptized over 100 people during this mission.^[38] In 1838, Woodruff led a political party of 53 members in wagons from the Maine coast to Nauvoo, Illinois. Some of the party wintered in Rochester, Illinois after hearing almost the growing persecution of members in Missouri.^[39] They moved to Quincy, Illinois in April 1839.^[40]

In July 1838, Smith chosen Woodruff every bit a member of the Quorum of Twelve Apostles.^[41] He was ordained at Far W, Missouri in Apr 1839 where the other members of the Quorum of the Twelve had traveled.^[42] He suffered from malaria in Commerce, Missouri during the July epidemic.^[43] In 1839, he and John Taylor were the first two of the apostles to leave from the Nauvoo/Montrose expanse to keep missions to Uk.^[44] He spent over a month in the Staffordshire Potteries and and so travelled to Herefordshire, where he preached to members of the United Brethren. Well-nigh all of the members of the United Brethren converted to Mormonism.^[45] Outside of London, the missionary work in England was very successful, and by August 1840 there were around 800 members, with local members acting as leadership and proselyting missionaries. Preaching in London was difficult, and Woodruff had dreams about serpents attacking him before he and his companions were able to cognominate xl-ix people.^[46] Membership in England did not stay in that location, since many converts left to bring together the other members in the The states. When he left England in April 1841, 140 members joined him in journeying to New York.^[47] Woodruff met Phebe in Maine, and they traveled to Nauvoo together in October 1841.^[48]

Nauvoo and Winter Quarters [edit]

Wilford Woodruff Business firm in Nauvoo

In Nauvoo, the Twelve Apostles assigned Woodruff to assist with the church building's temporal matters in Nauvoo. He became co-manager of Times and Seasons in February 1842. Woodruff supervised the physical press of the paper, and he and John Taylor also published a general interest newspaper called Nauvoo Neighbor starting in May 1843. He bought and sold existent manor, helped clerk in a provision store, and farmed. He became a member of the Nauvoo city council and served equally chaplain for the Nauvoo Legion, a local militia. He also helped to organize the Nauvoo Masonic Society and the Nauvoo Agricultural and Manufacturing Club.^[49] As one of the church building's apostles, he was too a member of the Council of Fifty.^[l] He took detailed notes on the Rex Follett soapbox. He joined the other apostles in a trip to the east declension to raise funds for a temple and hotel under structure in Nauvoo, setting out in July 1843 and returning in November 1843.^[51] Woodruff and his married woman, Phebe, received their 2nd anointing in Nauvoo in 1844,^[52] making them members of the Anointed Quorum.^[53] In May 1844, Woodruff left on another trip to preach and promote Joseph Smith's presidential campaign. News of Smith'south death reached Woodruff on July 9, and fellow apostles returned to Nauvoo in August.^[54]

The apostles called Woodruff and Phebe to serve in England together. They left Nauvoo in August 1844, leaving their eldest child with a family in Nauvoo. The left their 3-yr-quondam with Phebe'due south parents in Maine, bringing their i-yr-sometime with them to England.^[55] Woodruff worked to square the mission account books and visited wards and branches throughout the Britain, establishing the say-so of the apostles later Smith's death. Members in England tried to form a joint stock company trading with Nauvoo in cotton, wool, and iron. The company failed because of unrest in Nauvoo and problems in management. After hearing that members had been driven out of Nauvoo, the Woodruffs left England in January 1846. Woodruff picked up their daughter and brought some of his relatives with him to Nauvoo, only Woodruff's relatives decided to join James Strang's followers rather than move westward.^[56]

Earlier leaving Nauvoo, Woodruff and Orson Hyde dedicated the temple on Apr 30, 1846.^[57] Woodruff oversaw twoscore families, and they stayed at Winter Quarters. Many people got sick in Wintertime Quarters, and Woodruff's 16-month-former son, Joseph, died of a respiratory infection on November 12, 1846. Phebe's friend from England, Jane Benbow, as well died, and Phebe went into labor 6 weeks early, giving birth to a son who died two days afterward nascence. Woodruff joined an advance company that left in April 1847 to find a place to settle, leaving his family in Wintertime Quarters.^[58] Woodruff suffered diverse ailments, as did most of the other migrants. They arrived in the Common salt Lake Valley on July 24 and immediately planted crops.^[59] Woodruff learned to wing fish in England, and his 1847 journal account of his line-fishing in the E Fork River is the primeval known account of fly line-fishing west of the Mississippi River.^[60] Woodruff returned to Wintertime Quarters that October 31; Phebe was at that place and had given birth three days earlier to a daughter named Shuah.^[61] The apostles assigned Woodruff to preside over the Eastern States Mission, centered in Boston. Phebe was specially blessed to teach and be a mother in Israel, and they left Winter Quarters in June 1848. Shuah died, probably of dysentery, on July 22 during the journey east. Phebe went with the children to visit her begetter in Maine while Woodruff organized church piece of work on the East coast. He organized branches, preached, and resolved conflicts.^[62] In 1849, Phebe'due south father and a sister joined the church. Woodruff led 200 members in travelling west starting in February 1850. They arrived in Nebraska in May 1850, where the price of oxen and their drivers was steep. The trail was heavily grazed by other travelers, leaving lilliputian food for their oxen, and half died. Woodruff sent give-and-take to Brigham Young that his party needed oxen, and a party from Common salt Lake City arrived on Oct 8. Woodruff'south group arrived in the valley on Oct 15.^[63]

Settling Utah [edit]

Wilford Woodruff Subcontract House where Emma lived; built in 1859^[64]

Woodruff initially focused on edifice cabins, farming, and grazing his cattle. He experimented with dissimilar varieties of wheat. He sold goods from exterior of Utah in a retail store. His efforts were not successful, and he focused on farming and herding in 1856. In 1852, Woodruff began serving as church historian.^[65] Phebe gave nativity to Bulah in 1851, and to a son who died soon after nascence in 1853. Wilford adopted an orphaned Paiute boy named Moroni Bosnel in 1855. He besides purchased a 6-year-old Paiute boy; it is unclear if the boy was part of the household as a slave or a son.^[66] An adopted son named Saroquetes helped Wilford Jr. manage day-to-day ranching duties in the 1850s and 1860s.^[67]

Woodruff served multiple terms in the Utah territorial legislature. He was a member of the legislative business firm from its germination in 1851 until 1854, and then served in the legislative quango from 1854 until 1876.^[68] ^[69] ^[lxx] Woodruff promoted public schools and noted attendance statistics when he traveled to southern Utah.^[71] Woodruff served equally a member of the 1862 Utah Ramble Convention and as a member of the commission that drafted the appeal to the U.S. Congress to approve the constitution and grant statehood for Utah. This try to join the Union failed.^[72] Woodruff served as a member of the Provo Metropolis Council in 1868 and 1869.^[73]

Woodruff was as well on the Board of Regents of the University of Deseret, where he chaired a committee to prepare spelling books in the Deseret Alphabet.^[74] Woodruff spent some time in 1854 educating his own children at abode before public schools were established. He was president of a order for a lecture and discussion group chosen the Universal Scientific Society, founded in February 1855 and disbanded in November 1855.^[75] He besides attended meetings of the Polysophical Society, a literary group including Lorenzo and Eliza Snow. The society stopped meeting after the Mormon Reformation in 1856. Woodruff was president of the Deseret Horticultural Society, founded in September 1855, which sought to find the most productive trees and bushes. Past his ain report, he had cultivated over 70 kinds of apples via importing and grafting, along with apricots, peaches, grapes, and currants in 1857.^[76] On multiple occasions, his products won prizes at the Utah Territorial Off-white.^[77] ^[78] Woodruff led the Deseret Agronomical and Manufacturing Lodge 1862–1877. The system encouraged experimentation and shared cognition about what plants would grow well in the territory. The Utah Territorial Legislature chartered information technology in 1856.^[79]

Woodruff sometimes led ceremonies in the Endowment Business firm after it was congenital in 1855, officiating every Saturday in sealings and endowments 1867–1868.^[80] He served a "dwelling house mission" to reactivate lapsed members and call them to repentance, preaching for a renewed commitment to their organized religion throughout the Mormon Reformation.^[81] During the fourth dimension of the Utah War, he moved his family unit southward to Provo in April 1858; they moved back to Common salt Lake City in July.^[82] During this time at that place were no public worship services in Salt Lake City, and Woodruff and the other members of the Twelve Apostles organized groups of priesthood holders that met regularly to pray and preach to one another.^[83] Woodruff'south wife Sara lived and taught school in Fort Harriman in 1960; she returned to Salt Lake Urban center by 1965. Delight moved to Fort Harriman in 1862 and her parents likewise lived there. In 1866, Emma moved to a business firm on Woodruff'due south farm just outside Salt Lake Metropolis.^[84] In 1868 Woodruff was elected to be office of the city council in Provo; his wife Delight moved to Provo to facilitate his work there.^[85]

Woodruff was the founding director of Zion'due south Cooperative Savings Bank in August 1871. He was also on the board of directors for ZCMI. When Brigham Young prepare United Order communities in 1874, Woodruff helped organize United Orders in Provo, Pleasant Grove, American Fork, and Lehi, but did not enroll in the communalist program himself. Most United Social club programs stopped performance subsequently a few months. Woodruff started keeping bees in 1870, and founded a lodge for bee-keepers in Utah territory that year.^[86] He and Phebe moved to a smaller house in 1871, since their children were no longer living at abode.^[87] Woodruff's other wives still continued to bear children and needed larger places to live. Woodruff's wife Sarah and his son's family moved to Randolph, Utah in 1871, and he congenital a house for Sarah in 1872.^[88] Woodruff bought new mowers and rakes, which he used in both his Randolph farm and his Common salt Lake Metropolis farm in 1873.^[86] He built a firm for Please in 1876 in Common salt Lake Metropolis.^[88] He helped his older sons, Wilford Jr. and David Patten, with their ain farming businesses. Phebe was nonetheless Woodruff's nearly visible married woman, actualization with him in public.^[87]

St. George Temple President [edit]

Kickoff in 1877, Woodruff was the first president of the St. George Temple. This was the kickoff temple in which the endowment ordinances were performed for the dead too as for the living. Under the management of Brigham Young, Woodruff was fundamental in implementing endowments for the dead in the temple, in standardizing the ceremonies, and in giving various sermons to encourage broader understanding of the plan.^[89] Woodruff helped John D. T. McAllister with writing parts of the temple ceremony.^[ninety] McAllister served as first advisor in the temple presidency and later succeeded Woodruff as temple president in 1884.^[91] In February 1877, Woodruff received a revelation that church members could deed as a proxy in the temple for non just their own relatives, simply for anyone they could identify by name.^[92] Woodruff stated that temple presidents were "authorized to exercise discretion in permitting persons to be baptized for friends."^[93] In 1893, Lorenzo Snowfall made it a policy that heirs should request in writing for others to perform temple work for their relatives.^[93]

Woodruff spent his 70th birthday working in the temple in 1877. One-hundred and fifty-four women from St. George performed temple ordinances vicariously for women who "had previously been sealed to [Woodruff] vicariously" and those who were related to him, Thompson, or the Hart families.^[94] Ii years before, in 1875, Woodruff performed baptisms for the dead on behalf of 141 of his relatives in the Endowment Business firm, and for over 900 more than in that same year.^[95] Woodruff accepted Brigham Young'southward daughter Eudora as a plural married woman in 1877; their union produced a son who died presently after nascence. Eudora divorced Woodruff, probably in 1879.^[94] Woodruff, Phebe, and their living children (except for Susan) met and performed more temple work, and at this time Woodruff adopted diverse relatives to himself in the temple. He besides sealed 5 single women to his recently deceased son Brigham.^[96] He was baptized on behalf of the signers of the U.S. Announcement of Independence and other Founding Fathers. He stated in a September 16, 1877, discourse that he had been visited by the departed spirits of these men.^[97] Many of the proxy baptisms for the Founding Fathers had been done previously in Nauvoo and in the Endowment House in Salt Lake Metropolis but the proxy endowments for these men were start done in the St. George Temple. Woodruff also compiled lists of notable men and women, for whom he performed vicarious temple work with the aid of Lucy Bigelow Young.^[98] ^[96]

After Brigham Young's death in Baronial 1877, John Taylor became the new president of the church and Woodruff became president of the Twelve Apostles. Woodruff chaired the committee to separate Brigham Young'due south personal belongings from church holding, finding that Brigham Young owed the church well-nigh $700,000 in real-estate and other expenses.^[99] In 1879, George Reynolds was convicted of polygamy in a U.Southward. Supreme Court ruling. Utah'south U.S. marshal started looking for Woodruff, and Woodruff fled to Bunkerville, Nevada, and northern Arizona and New Mexico. A new supreme court ruling required the federal government to provide positive testify of polygamy before convicting the married man, and Woodruff could appear in public again until the 1882 when the Edmunds Act was passed.^[100] The Edmunds Human activity outlawed unlawful cohabitation, which was easier to prove than polygamy, and church leadership advised men in polygamous marriages to alive in one house with i wife. Prosecution of polygamous men began in earnest in 1884, and Woodruff went into hiding in St. George during 1885 and often wore a dress and sunbonnet every bit a disguise.^[101] ^[102] ^[103] He was able to visit Phebe before her death on November 9, 1885, only fearing arrest, did not attend her funeral, instead watching it from the president'due south office. Afterwards Phebe's decease, he lived at Emma'southward firm or with friends.^[104]

President of the Church [edit]

Wilford Woodruff ca. 1875–1890

Polygamy and legal disputes [edit]

Later on the decease of John Taylor in July 1887, Woodruff assumed leadership of the church as the senior member of the Quorum of the Twelve Apostles. Woodruff wanted to reorganize the First Presidency correct away, continuing with George Q. Cannon equally first counselor. Other members of the Quorum took this opportunity to raise grievances against Cannon, stating that he had defended his son John Q. too vigorously during his excommunication, to the point of hiding his crimes. The Twelve Apostles with Woodruff every bit its president presided over the church building until the Quorum came to an understanding in Apr 1889. After George Q. Cannon apologized to the Quorum, they canonical his appointment as kickoff counselor.^[105] In 1887, the new U.Due south. marshal, Frank H. Dyer, told Woodruff he would non arrest him, and Woodruff could make public appearances once again in Salt Lake Metropolis. Outside of Salt Lake City, deputy marshals vigorously hunted down suspected polygamists, existence paid more with more convicts.^[106] In an endeavour to appear attractive to the federal government for statehood, Woodruff counseled local press not to excessively criticize the federal government, and asked missionaries in the southeastern U.s.a. to soften their approach to decrease complaints from local ministers. He also asked leaders to stop preaching the practice of plural matrimony.^[107] On behalf of the church building, Woodruff courted the favor of businessman Alexander Badlam Jr. and prominent Republican Isaac Trumbo. The 2 men moved to Arlington, Virginia, under simulated names, seeking to persuade Republican congressmen to support Utah'due south bid for statehood in 1888. After Utah was denied statehood, Woodruff personally traveled to California in 1889 to speak with politicians.^[108]

During Woodruff's tenure, the church faced a number of legal battles with the Usa. The Morrill Anti-Bigamy Act of 1862 made it illegal for religious entities to ain holding worth more than $l,000 in whatever territory, and the Edmunds–Tucker Act of 1887 put forth the process for confiscating Church building holding. Marshal Dyer became the federally-appointed receiver of church property, and he confiscated the temple cake, the Gardo House, and other offices. The church paid to rent the properties dorsum from him. Church leadership discouraged new polygamous marriages in Utah. Late in 1889, federal judges stopped approving Naturalized citizenship for Mormon immigrant residents in Utah Territory. Judges cited a disdain for federal law, pointing to doctrines such as blood amende and temple vows equally reported from former members to avenge the regime for Joseph Smith's expiry. Other former members testified that an adjuration against the federal government was non part of the endowment ceremony. Some other $three million in Church assets were confiscated in 1887. Judge Anderson ruled against the naturalization of Mormon residents.^[109] In response, Charles Penrose wrote a manifesto, signed by the Kickoff Presidency and the Twelve, in Dec 1889. This manifesto denied that the church had any right to overrule any civil courtroom, denied the doctrine of blood atonement, asserted their correct to criticize regime officials, and the right of all Christians to believe that "the kingdom of heaven is at hand." Historian Thomas Alexander stated that both the judge'south interpretation of church history and the manifesto were "a selective reading" of church history.^[110]

The Edmunds-Tucker Human activity also took away the right to vote from practicing polygamists and all women in Utah. Combined with the influx of non-Mormons, the church building could no longer control political offices in Utah Territory, and the members of the Liberal Party achieved a majority over the People'southward Party in 1890.^[111] In June 1890, the First Presidency told church officials that leaders were no longer allowed to perform plural marriages in the United States. Henry W. Lawrence replaced Marshal Dyer and threatened to confiscate the temples in Logan, Manti, and St. George, as they were not used for public worship.^[112] Woodruff issued the 1890 Manifesto which officially ended the church's back up of plural marriage. After the manifesto was issued, judge Charles S. Zane stated that no further church property would be confiscated.^[31] Woodruff further clarified in hearings most confiscated church belongings that men with plural wives should "cease associating with them," though Joseph F. Smith and Lorenzo Snowfall did non brand such stiff statements. When the First Presidency suggested issuing another manifesto to tell polygamous men from associating with plural wives, Woodruff said that a man who neglected his wives and children could face church bailiwick.^[113] Law professor^[114] Kenneth L. Cannon Two states that Woodruff's intent with the 1890 Manifesto was to stop the creation of more plural marriages and to permit existing ones to continue.^[115] The estimate in the hearing decided not to return confiscated property to the church, stating that while the practice of polygamy may take stopped, it was still taught as part of the religion. Lobbyists managed to obtain amnesty for Mormons who did not enter polygamy after November 1890, just polygamists still did not have the correct to vote. When Democrats took office in 1893, they restored property to the church and civil rights to members of the church building.^[113] Historian Thomas Alexander stated in his biography of Woodruff that Woodruff's conclusion to cease polygamy was a meaning transition "from isolation to absorption, from extremism to respectability."^[116]

Some Mormon historians, such as B. H. Roberts, never seemed to come up to terms with the manifesto.^[117] Despite the manifesto, some Mormon historians take asserted that Woodruff connected to secretly allow new plural marriages to be performed in Mexico, Canada, and upon the high seas.^[118] ^[119] ^[120]

Temple changes and church building economic stimulus efforts [edit]

Starting in 1847, members of the church sealed their relatives to a family member or friend who held the priesthood, since Brigham Young said that all marriages before the restoration were illegitimate.^[121] Brigham Young also stated that children born outside of union should exist sealed to the parent who lived the Gospel, and adopted through a special sealing to a faithful priesthood holder. Woodruff and other members disagreed with the police of adoption. Woodruff and Heber C. Kimball discussed the police force of adoption together in 1857, agreeing that they did non believe in the "custom of adoption," and that sons ought to exist sealed to the fathers in their lineage when possible.^[122] In a conference address from April 1894, Woodruff announced a specific policy of sealing individuals only to their direct ancestors. He also encouraged members to "trace their genealogies as far as they can."^[123] Woodruff helped found the Genealogical Society of Utah to help church members complete generational sealings.^[124] ^[125] In Wilford'due south 1894 address, he also stated that widows could exist sealed to their deceased husbands, even if their husbands had never heard the gospel. Woodruff stated that this alter in practice was not a change in doctrine, since Joseph Smith had referred to a welding link betwixt fathers and their children.^[126] Woodruff likewise encouraged presidents of the four temples in the Utah Territory to coordinate their temple procedures in 1893.^[127]

An economical recession in 1891 followed past another depression in 1893 afflicted the church's finances. Bishops used fast offerings too as tithing to assistance the poor, and as a result, less money ended up in church building headquarters. From July until December 1893, the church was unable to pay the salaries of its employees. Woodruff tried to promote economical development with diverse ventures, including the Utah Sugar Company at Lehi. The visitor was non successful and created over $300,000 in debt for the Church.^[128] The church likewise supported local industries like coal and iron mining, the Saltair resort, and the state'due south beginning hydroelectric generating facility.^[116] The church building completed and dedicated the Manti and Salt Lake temples during his tenure. Woodruff also established Bannock Academy in Rexburg, Idaho, which afterward became Ricks Higher and Brigham Young University–Idaho.

Political manifesto [edit]

Moses Thatcher and B. H. Roberts attended the 1895 country ramble convention as Democrats. Both were full general regime of the church. Roberts opposed women's suffrage, while Woodruff and the Beginning Presidency supported it. Thatcher had bug with chronic ulcers and a morphine addiction, and in the rare times when he was in proficient health, he often failed to nourish meetings. Thatcher ran as the Democratic Party's nominee for senate. Heber J. Grant said that Thatcher should have consulted with the other apostles and the First Presidency before accepting the nomination for senate. Thatcher argued that the Outset Presidency did non have the right to limit a member's political decisions. At a general priesthood session, Joseph F. Smith said that any obligations that take a member away from their religious duties should be discussed with their presiding officers. He said that any Melchizedek priesthood holder ought to accept permission from his church building leaders before pursuing a political office.^[129] Republican leaders continued Smith's statements with Thatcher and Roberts's political activity and used it to criticize the Democratic Party. Smith's remarks became controversial, with some members calling for the church to not interfere in politics, and with others supporting Smith'south position. In response, Woodruff published a statement where he stated that the church did not wish to interfere with members's political endeavors. In December 1895, Woodruff said that Thatcher and Roberts would non be presented for the traditional vote of approval at April'south general conference until both repented. Utah became a state with a Republican bulk in the state government. Thatcher refused to reconcile with the apostles, and continued to experience ill health.^[130] George Q. Cannon drafted a "Political Manifesto" at Woodruff'due south request. Information technology stated that faith and politics had always been dissever in the church, only that people in total-time church positions should go blessing from the Kickoff Presidency before accepting a political nomination.^[131] ^[132] All members of the First Presidency and Quorum of the Twelve signed the document, except for Thatcher. The First Presidency agreed to drop Thatcher's name from the sustaining vote portion of general conference. Thatcher publicized his side of the dispute in a annotation in The Salt Lake Tribune. Church leaders asked for sustaining votes for the manifesto in local meetings, leading to some disputes.^[131] Joseph F. Smith, a Republican, wanted the manifesto to apply to all members, but Woodruff and Cannon disagreed with Smith.^[133] After several failed attempts at reconciliation, the Twelve disfellowshipped Thatcher, removing him from his position as an apostle.^[134]

Death and legacy [edit]

Grave marker of Wilford Woodruff

Woodruff died in San Francisco, California, on September ii, 1898, after a failed float surgery.^[135] He was succeeded as church president by his son-in-law, Lorenzo Snow. Woodruff was cached at the Salt Lake Metropolis Cemetery.^[136]

Woodruff's journals are a significant contribution to LDS Church history. He kept a daily tape of his life and activities within the LDS Church building, outset with his mission to the southern states in 1835.^[137] Matthias F. Cowley, editor of his published journals, observed that Woodruff was "perchance, the best chronicler of events in all the history of the Church building."^[138] The diaries are "one of the significant records of 19th-century Mormonism."^[77] In an introduction to selections from Woodruffs journals, compiler Susan Staker wrote that the journals were "public, official—and ultimately very male."^[139] In addition to writing in his diary, Woodruff wrote over 12,000 letters during his lifetime, sometimes keeping a re-create for his file.^[140] In his Comprehensive History of The Church building of Jesus Christ of Latter-day Saints, B. H. Roberts wrote that Woodruff's tape was a "priceless" documentary of the discourses of Joseph Smith and Brigham Young.^[141]

Woodruff was an Assistant Church Historian from 1856^[142] to 1883 and was the church's eleventh official Church building Historian from 1883^[143] to 1889.^[144] Woodruff and his assistants compiled and edited historical documents from Joseph Smith's life and Brigham Young's. They besides wrote biographies of members of the Council of the Twelve.^[142] Edward Tullidge helped Woodruff write his autobiography in 1856.^[145]

Woodruff'southward teachings as an apostle were the 2006 course of study in the LDS Church building'southward Lord's day Relief Society and Melchizedek priesthood classes.

Millennialist beliefs and apocalyptic prophecies [edit]

Throughout his life, Woodruff believed that the 2d Coming of Jesus and a cataclysmic finish of the world was imminent.^[146] On August 23, 1868,^[147] Woodruff preached a sermon in which he famously prophesied that New York City would be "destroyed past an convulsion"; Boston would exist "swept into the bounding main, by the sea heaving itself beyond its bounds"; and Albany, New York, would be "destroyed past burn down".^[148] ^[149] Speaking afterwards, church building president Brigham Immature stated that "what Brother Woodruff has said is revelation and volition be fulfilled."^[148] ^[150] Woodruff believed that the United states would disassemble by 1890.^[151] In Jan 1880, he received a revelation referred to equally the "Wilderness Prophecy", which stated that enemies of the church would exist destroyed earlier Christ's Second Coming, and reaffirmed the importance of temples.^[151]

Works [edit]

Woodruff, Wilford (1946). Thou. Homer Durham (ed.). The Discourses of Wilford Woodruff. Bookcraft, Inc.
——— (1881). Leaves from My Periodical. Juvenile Instructor Office.
——— (1964) [1909]. Matthias F. Cowley (ed.). Wilford Woodruff, Fourth President of the Church of Jesus Christ of Latter-day Saints: History of His Life and Labors as Recorded in His Daily Journals. Deseret News.
——— (2004). Teachings of Presidents of the Church: Wilford Woodruff. The Church of Jesus Christ of Latter-day Saints. LDS Church publication number 36315.
———; Asahel H. Woodruff. Book of Revelations: W Woodruff (handwritten precis of Joseph Smith, Jr.'southward, revelations). Church History Library: Unpublished.
——— (2017). "Discourses (of Joseph Smith) as reported past Wilford Woodruff". In Brenden Due west. Rensink; Alexander L. Baugh; Elizabeth A. Kuehn; David W. Grua; Marker R. Ashurst-McGee (eds.). Documents (Volume half-dozen). The Joseph Smith Papers. Church Historian'southward Press.

See as well [edit]

Smoot–Rowlett Family
Clara West. Beebe, one of Woodruff'southward daughters

Notes [edit]

^ The Quorum of the Twelve Apostles had non had twelve members since September three, 1837, when Luke S. Johnson, John F. Boynton, and Lyman East. Johnson were disfellowshipped and removed from the Quorum. Since that time, William Due east. McLellin and Thomas B. Marsh had been excommunicated and removed from the Quorum; David Due west. Patten had been killed; and John Taylor and John E. Page had been added to the Quorum. The ordinations of Woodruff and George A. Smith brought membership in the Quorum of the Twelve to ten members.
^ At that place is no explicit record of Woodruff'southward sealings to Brownish and Barton, but circumstantial evidence suggests information technology.^[16]

Citations [edit]

^ Alexander 1991, pp. v–6.
^ Alexander 1991, p. 12.
^ Alexander 1991, p. xiv–sixteen.
^ Jessee 1986, pp. 123–124.
^ Alexander 1991, p. 21.
^ Alexander 1991, pp. 28–29.
^ Alexander 1991, p. 32.
^ Alexander 1991, pp. 34–37.
^ Alexander 1991, pp. 41–42, 47.
^ Alexander 1991, p. 48.
^ Alexander 1991, p. 50–51.
^ Mackley 2014, pp. 79–82, 376.
^ ^a ^b ^c Alexander 1991, p. 129.
^ Mackley 2014, pp. 203, 351 n. 695.
^ ^a ^b ^c Alexander 1991, p. 135.
^ Mackley 2014, p. 321 annotation 284.
^ ^a ^b ^c ^d ^e ^f Mackley 2014, p. 376.
^ Mackley 2014, pp. 374–375.
^ Alexander 1991, pp. 51–52.
^ Holzapfel & Holzapfel 1992, p. 96.
^ ^a ^b ^c ^d Alexander 1991, pp. 167–168.
^ Grow et al. 2018, pp. 328–333.
^ "Wilford Woodruff Papers Foundation". Wilford Woodruff Papers . Retrieved November eighteen, 2021. {{cite spider web}}: CS1 maint: url-status (link)
^ Alexander 1991, p. 77.
^ Alexander 1991, p. 99.
^ Grow et al. 2018, p. 463.
^ Relief Order 1966, pp. 30–31.
^ Douglas, Dianna (January 13, 2020). "The night 150 years ago that Utah women inverse history". Deseret News.
^ ^a ^b ^c ^d Alexander 1991, p. 213.
^ Hardy, Jeffrey S. "Abraham Owen Woodruff". Mormon Missionary Diaries. Harold B. Lee Library. Retrieved June 26, 2019.
^ ^a ^b Alexander 1991, p. 267.
^ Relief Society 1966, p. 52.
^ Alexander 1991, pp. 299–301.
^ Alexander 1991, pp. 324–326.
^ Quinn 1985, p. 63.
^ Alexander 1991, p. 326–328.
^ "Wilford Woodruff Papers Foundation". Wilford Woodruff Papers . Retrieved Nov 17, 2021. {{cite web}}: CS1 maint: url-status (link)
^ Alexander 1991, pp. 55–61.
^ Alexander 1991, p. 75; 78.
^ Alexander 1991, p. 83.
^ Alexander 1991, p. 75.
^ Grow et al. 2018, p. 394.
^ Alexander 1991, p. 85.
^ Grow et al. 2018, p. 404.
^ Alexander 1991, pp. 90–93.
^ Alexander 1991, p. 95; 97.
^ Alexander 1991, pp. 98–99.
^ Alexander 1991, p. 102.
^ Alexander 1991, p. 103–104.
^ Godfrey 1992, p. 327.
^ Alexander 1991, pp. 108–109, 111.
^ Mackley 2014, pp. 85–86.
^ Anderson 2003, p. 154.
^ Alexander 1991, pp. 111–114.
^ Alexander 1991, p. 118–119.
^ Alexander 1991, pp. 121–124.
^ Alexander 1991, p. 130.
^ Alexander 1991, pp. 134–137.
^ Alexander 1991, pp. 139–141.
^ Wixom, Hartt (2006). Fishing: The Extra Border. Cedar Fort. p. 84. ISBN978-1-55517-867-3.
^ Alexander 1991, p. 145.
^ Alexander 1991, pp. 149–151.
^ Alexander 1991, pp. 156–159.
^ Alexander 1991, p. 212.
^ Alexander 1991, pp. 162–163.
^ Alexander 1991, p. 166.
^ Alexander 1991, p. 211.
^ "Territory of Utah Legislative Assembly Rosters: Get-go through Tenth Sessions". Utah Land Archives and Records Service.
^ "Territory of Utah Legislative Associates Rosters: Eleventh through Twentieth Session". Utah State Archives and Records Service. Utah Partitioning of State Archives. Retrieved July xi, 2019.
^ "Territory of Utah Legislative Assembly Rosters: Twenty-First through Thirty-Starting time Sessions", Research Guides, Utah Country Athenaeum Research, archives.land.ut.us/research, Utah State Athenaeum, Division of Archives & Records Service, Utah Department of Administrative Services, Country of Utah
^ Alexander 1991, p. 169.
^ Alexander 1991, p. 206.
^ Smith, Joseph Fielding (1938). Life of Joseph F. Smith. Salt Lake City: Desert News Press. p. 230. OCLC 5978651.
^ Alexander 1991, p. 210.
^ Alexander 1991, pp. 169–170.
^ Alexander 1991, pp. 172–174.
^ ^a ^b Jessee 1994.
^ Jessee 1986, p. 133.
^ Alexander 1991, pp. 207–208.
^ Alexander 1991, p. 177; 201.
^ Alexander 1991, pp. 181–182.
^ Alexander 1991, pp. 196–197.
^ Alexander 1991, pp. 199–200.
^ Alexander 1991, pp. 211–212.
^ Alexander 1991, pp. 210–211.
^ ^a ^b Alexander 1991, pp. 220–222.
^ ^a ^b Alexander 1991, pp. 223–224.
^ ^a ^b Alexander 1991, p. 225.
^ Alexander 1991, pp. 229–230.
^ Mackley 2014, p. 157.
^ Bennett 2010.
^ Mackley 2014, pp. 179–181.
^ ^a ^b Mackley 2014, pp. 220–221.
^ ^a ^b Alexander 1991, p. 230; 404.
^ Mackley 2014, pp. 152–152.
^ ^a ^b Alexander 1991, p. 231.
^ Woodruff, Westward. (1878) [September sixteen, 1877]. "Gathering of the Spirits of the Dead". Journal of Discourses. Vol. 19. Recorded by M. F. Gibbs. Liverpool, UK: William Budge. p. 229.
^ Stuy 2011, pp. 85–87, 93.
^ Alexander 1991, pp. 232–233.
^ Alexander 1991, pp. 236–237.
^ Alexander 1991, pp. 239–240.
^ Smith, Daymon Mickel (2007). The last shall be beginning and the get-go shall be last: Discourse and Mormon history (PhD). Academy of Pennsylvania. p. 77. ProQuest 304833179. [Wilford] Woodruff ofttimes hid in southern Utah, though his notoriety led to suspicions cast on anyone nearby. ... Seemingly benign requests for eggs or flour became, in one case Woodruff was around, indicators that the neighbors were potential spies. Yet [Emma] Squire does not report whatsoever action which verified this assumption; instead, Woodruff concealed himself in a 'mother hubbard' dress, and avoided anyone he did already trust.
^ "Early on LDS prophet goes undercover in apparel, sunbonnet". The Spectrum. St. George, UT. Gannett Co., Inc. July 12, 2006. Emma Squire fabricated him a 'Mother Hubbard' dress and sunbonnet, similar to the ones she wore. He put them on when he went back and forth from the house so people passing could not recognize him. ... Years later, Emma met one of Woodruff'due south granddaughters and learned that they withal had the 'Mother Hubbard' clothes and bonnet in the family. They had often wondered who fabricated them for him. They knew the items had been used for many years when he was in hiding.
^ Alexander 1991, pp. 241–242.
^ Alexander 1991, pp. 243–244.
^ Alexander 1991, pp. 246–247.
^ Alexander 1991, p. 248.
^ Alexander 1991, pp. 249–252.
^ Alexander 1991, pp. 253–256.
^ Alexander 1991, pp. 257–258.
^ Alexander 1991, pp. 261–263.
^ Alexander 1991, pp. 265–266.
^ ^a ^b Alexander 1991, pp. 272–274.
^ "KENNETH L CANNON II". faculty.utah.edu. The University of Utah. Retrieved July 1, 2019.
^ Cannon Ii, Kenneth L. (1978). "Beyond the Manifesto: Polygamous Cohabitation amid LDS General Government after 1890". Utah Historical Quarterly. 46 (one).
^ ^a ^b Alexander 1991, p. 287.
^ Ostling, Richard North.; Ostling, Joan G. (1999). Mormon America: The Power and the Promise. San Francisco: HarperCollins. p. 83. ISBN0060663715. OCLC 41380398.
^ Cannon Ii, Kenneth (January–March 1983). "Later on the Manifesto: Mormon Polygamy, 1890-1906" (PDF). Sunstone: 27–35.
^ Quinn 1985, pp. ix–105.
^ Hardy 1992.
^ Mackley 2014, p. 118.
^ Mackley 2014, p. 280.
^ Mackley 2014, pp. 281–282.
^ Irving 1974, pp. 14–sixteen.
^ Mackley 2014, p. 290.
^ Mackley 2014, pp. 282–284.
^ Mackley 2014, p. 175.
^ Alexander 1991, pp. 283–285.
^ Alexander 1991, pp. 310–312.
^ Alexander 1991, pp. 313–314.
^ ^a ^b Alexander 1991, pp. 315.
^ Alexander 2000, p. 701.
^ Alexander 1991, pp. 317.
^ Alexander 1991, pp. 319.
^ Alexander 1991, pp. 329–330.
^ Alexander 1991, pp. 330–331.
^ Jessee 1986, p. 141.
^ Cowley 1909.
^ Staker 1993, p. 11.
^ Jessee 1986, p. 140.
^ Roberts, Brigham H. (1930), A Comprehensive History of The Church of Jesus Christ of Latter-mean solar day Saints, vi:354-355, Deseret Book Company, Salt Lake City, Utah.
^ ^a ^b Alexander 1991, p. 179.
^ "Fifty-third Semi-Annual Conference: Third Twenty-four hours". Deseret News. Oct 10, 1883. Retrieved July 11, 2019.
^ "General Conference: General Authorities". Deseret Weekly. April 13, 1889.
^ Alexander 1991, p. 201.
^ Staker 1993, p. thirteen.
^ Kenney, Scott G. (1984). Wilford Woodruff'due south Journal: 1833-1898 Typescript, Book half-dozen. Midvale, UT: Signature Books. pp. August 22, 1868.
^ ^a ^b Church Educational System (2002). "Section 84: The Adjuration and Covenant of the Priesthood". Doctrine and Covenants Student Manual. Common salt Lake City, Utah: The Church of Jesus Christ of Latter-mean solar day Saints. Archived from the original on July ii, 2013.
^ Staker 1993, p. 14.
^ Staker 1993, pp. xiv–fifteen.
^ ^a ^b Mackley 2014, p. 212.

References [edit]

Alexander, Thomas G. (1991). Things in Heaven and Earth: The Life and Times of Wilford Woodruff, a Mormon Prophet. Salt Lake Metropolis, Utah: Signature Books. ISBN1-56085-045-0. OCLC 23968564.
Alexander, Thomas (2000). "Manifesto, Political". In Garr, Arnold K.; Cannon, Donald Q.; Cowan, Richard O. (eds.). The Encyclopedia of Latter-twenty-four hour period Saint History. Deseret Volume. p. 701.
Bennett, Richard E. (2010). "Wilford Woodruff and the Rise of Temple Consciousness among the Latter-day Saints, 1877-84". In Baugh, Alexander L.; Black, Susan Easton (eds.). Banner of the Gospel: Wilford Woodruff. Provo, Utah: Religious Studies Heart, Brigham Immature University. ISBN9780842527767. OCLC 658200536.
Anderson, Devery S. (Fall 2003). "The Anointed Quorum in Nauvoo, 1842-45". Periodical of Mormon History. 29 (2): 154.
Cowley, Mattias F. (1909). Wilford Woodruff, His Life and Labors. Salt Lake Metropolis, UT: Deseret Book.
Godfrey, Kenneth W. (1992), "Council of Fifty", in Ludlow, Daniel H (ed.), Encyclopedia of Mormonism, New York: Macmillan Publishing, pp. 326–327, ISBN0-02-879602-0, OCLC 24502140
Grow, Matthew J.; Turley, Richard E.; Harper, Steven C.; Hales, Scott A., eds. (2018). The Standard of Truth: 1815–1846. Saints:The Story of the Church of Jesus Christ in the Latter Days. Vol. one. The Church of Jesus Christ of Latter-day Saints.
Hardy, B. Carmon (1992). Solemn Covenant: The Mormon Polygamous Passage. Urbana: University of Illinois Press. ISBN0-252-01833-8. OCLC 23219530.
Ludlow, Daniel H., Editor. Church History, Selections from the Encyclopedia of Mormonism. Deseret Book Company, Salt Lake Metropolis, UT, 1992. ISBN 0-87579-924-viii.
Holzapfel, Richard Due north.; Holzapfel, Jeni Broberg (1992). Women of Nauvoo. Salt Lake City: Bookcraft. ISBN0884948358. OCLC 26799181.
Irving, Gordon (1974), "The Police of Adoption: Ane Phase of the Development of the Mormon Concept of Salvation", BYU Studies, 14 (3): 291–314
Jessee, Dean C. (1986). "Wilford Woodruff". In Arrington, Leonard J. (ed.). The Presidents of the Church building. Salt Lake City, UT: Deseret Book.
Jessee, Dean (1994). "Woodruff, Wilford". In Powell, Allan Kent (ed.). Utah History Encyclopedia. Salt Lake City, Utah: University of Utah Printing. ISBN0874804256. OCLC 30473917. Archived from the original on Dec 2, 2013. Retrieved Nov 6, 2013.
Mackley, Jennifer Ann (2014). Wilford Woodruff'south Witness: The Development of Temple Doctrine. Seattle, Washington: High Desert Publishing. ISBN978-0-615-83532-7. OCLC 880976216.
Quinn, D. Michael (Spring 1985). "LDS Church Potency and New Plural Marriages, 1890-1904" (PDF). Dialogue: A Periodical of Mormon Idea. 18 (1). Retrieved July i, 2019.
Staker, Susan, ed. (1993). Waiting for Earth'due south End: The Diaries of Wilford Woodruff. Common salt Lake Metropolis: Signature Books. ISBN0941214923. OCLC 25871586.
Stuy, Brian H. (2011). "Wilford Woodruff's Vision of the Signers of the Proclamation of Independence". In Taysom, Stephen C. (ed.). Dimensions of Religion: A Mormon Studies Reader. Salt Lake City: Signature Books. pp. 83–111. ISBN9781560852124. OCLC 710044985.
History of the Relief Society, 1842-1966. Table salt Lake Metropolis: Relief Lodge General Board. 1966. pp. xxx–31. OCLC 1549916.

External links [edit]

Archival records [edit]

Wilford Woodruff Papers Foundation
Wilford Woodruff Journals and Papers, MSS 1352, Church History Itemize
Wilford Woodruff papers, Vault MSS 798 at L. Tom Perry Special Collections, Harold B. Lee Library Brigham Young University
Wilford Woodruff family messages, MSS 8173 at L. Tom Perry Special Collections, Harold B. Lee Library Brigham Young Academy. This record is digitized; click on private items under "Box/folder" to view them.
- Transcriptions of in a higher place letters
George A. Smith Papers at Academy of Utah Digital Library, Marriott Library Special Collections

The Church of Jesus Christ of Latter-solar day Saints titles
Preceded by John Taylor	President of the Church building Apr 7, 1889–September two, 1898	Succeeded by Lorenzo Snow
	President of the Quorum of the Twelve Apostles October x, 1880–April vii, 1889	Succeeded by Lorenzo Snow
	Quorum of the Twelve Apostles Apr 26, 1839–April 7, 1889	Succeeded past George A. Smith
Preceded by Junius F. Wells	Superintendent of the Young Men'due south Common Improvement Association 1880–1898	Succeeded by Lorenzo Snow