Wilford Woodruff served as the fourth President of The Church of Jesus Christ of Latter-day Saints, navigating the faith through its most turbulent transitions. Best known for issuing the 1890 Manifesto that ended the public practice of plural marriage, Woodruff’s legacy extends far beyond his complex family life and wives. He was a remarkably successful missionary, an avid outdoorsman who survived twenty-seven life-threatening accidents, and a temple pioneer who recorded a profound vision of the Founding Fathers. Today, his meticulously kept sixty-year daily journal—complete with a unique visual “emoji” indexing system—remains the most vital primary source for understanding nineteenth-century Latter-day Saint history.
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Table of Contents
- Overview
- Early Life and Conversion
- Journals
- Missions
- Temples
- Wives and Children
- Ending Polygamy
- Teachings and Theology
- Character and Personality
- Succession in the Presidency
- Death and Burial
- Legacy and Contributions
- Resources
- Frequently Asked Questions
Overview of Wilford Woodruff’s Life and Role
Wilford Woodruff (1807–1898) was the fourth President of The Church of Jesus Christ of Latter-day Saints and arguably the most significant chronicler of the Restoration. A miller from Connecticut, Woodruff was a “seeker” who recognized the message of the restored gospel shortly after hearing Zerah Pulsipher preach in 1833.
His life was defined by three distinct roles:
- The Meticulous Recorder and Historian: Woodruff kept a daily journal for over sixty years, documenting the Church’s history from the days of Joseph Smith through the end of the nineteenth century. His records, filled with unique symbols and detailed accounts, provide the primary historical foundation for modern Church history. His role as an assistant historian or the acting historian from 1856 to 1889 helped to solidify the prominence of his records.
- The Miraculous Missionary: As an Apostle, he led one of the most successful missions in Christian history in the United Kingdom, baptizing hundreds of converts at the Benbow Farm and the surrounding Three Choirs region.
- A Father of Modern Temple Work: As President, Woodruff issued the 1890 Manifesto, which began the process of ending plural marriage to protect the Church’s temples from federal seizure. He also received a landmark revelation in 1894 that ended the “Law of Adoption” and established the modern practice of sealing families to their own biological ancestors, effectively launching the Church’s global emphasis on genealogy.
Woodruff was known for his optimism, his love of the outdoors, and his unwavering testimony that the Lord was “steering the ship” of the Church through its most turbulent transitions.
Why He Matters in American and Religious History
Wilford Woodruff is a pivotal figure in American and religious history, serving as the strategic architect who shepherded the Latter-day Saint faith into the modern era. By issuing the 1890 Manifesto, he resolved the existential conflict between the Church and the United States government, facilitating Utah’s statehood and the survival of the faith within the American mainstream.
Beyond politics, his 1894 revelation on ancestral sealings and his subsequent founding of the Genealogical Society of Utah essentially birthed the modern global family history movement.
Furthermore, his sixty-year daily journal remains one of the most significant primary sources of the nineteenth century, providing an unparalleled record of the transatlantic migrations and frontier life that shaped the American West.
Further Reading: Wilford Woodruff Overview
Early Life and Conversion
Wilford Woodruff’s Conversion
For Wilford Woodruff, conversion was the end of a lifelong quest. Raised with a deep belief that the “primitive church” of apostles and miracles must eventually return to the earth, he spent years as a religious “seeker,” attending various denominations but joining none.
On December 29, 1833, while living in Richland, New York, Woodruff learned that two “Mormon” elders—Zerah Pulsipher and Elijah Cheney—were preaching at a local schoolhouse. He went immediately, arriving without stopping for supper. Upon hearing Pulsipher preach, Woodruff recalled:
I truly felt that it was the first gospel sermon that I had ever heard. I thought it was what I had long been looking for. I could not feel it my duty to leave the house without bearing witness to the truth before the people.
Woodruff borrowed a copy of the Book of Mormon, read it through the night, and received a spiritual witness of its truth. On December 31, 1833, only two days after first hearing the message, he and his brother, Azmon, were baptized by Zerah Pulsipher. Despite the three feet of snow and ice-mixed water, Woodruff later noted that he was so filled with the Spirit that he “did not feel the cold.”
Wilford Woodruff’s Journals
Wilford Woodruff’s journals are considered a visual and historical masterpiece. Spanning over sixty years, his records provide the most complete “boots-on-the-ground” look at the nineteenth-century Restoration. Historian Laurel Thatcher Ulrich, who became “totally entranced” by the diaries, notes that they reveal a man of immense curiosity—recording everything from spiritual dreams and temple dedications to Utah rattlesnake dens and the specific recipe for a Maine clam chowder.
The “Emoji” System: 18 Unique Symbols
What sets Woodruff apart from contemporary diarists is his elaborate system of visual shorthand. To make his thousands of pages searchable, he employed 18 distinct symbols to identify repeating themes at a glance.
These icons served as an early form of indexing, allowing him to quickly locate events like letters received (a small envelope), sermons preached (a hand), or ordinances performed. His journals weren’t just text; they were carefully designed with elaborate title pages and comprehensive year-end summaries that tracked his total “stewardship” in numbers.
The Theology of the Record
For Woodruff, record keeping was a religious duty. He believed that time was a fleeting resource that must be accounted for before God. He often preached this principle to the Saints, using a striking metaphor:
“While walking in a rapid stream we cannot tread twice in the same water. Neither can we spend twice the same time… Should we not keep a record of our work, teachings, and counsel? We should.”
Today, the Wilford Woodruff Papers Foundation continues the work of transcribing and digitizing these 45,000 pages, ensuring that his “keen observations” remain accessible to modern seekers and scholars alike.
Further Reading: Wilford Woodruff Journals
- Why Did Wilford Woodruff Use Symbols in His Journal?
- Laurel Thatcher Ulrich and ‘A House Full of Females’
- Wilford Woodruff Quotes: A Prophet’s Insights
Wilford Woodruff’s Missions
Wilford Woodruff was arguably the most successful and energetic missionary of the 19th-century Church. Over twelve years, he served more than half a dozen major missions, viewing his early trials in Zion’s Camp as a formative training experience where he learned directly from the Prophet Joseph Smith.
A Legacy of Missionary Work
- The Southern States (1835–36): His first formal mission, where he famously navigated Tennessee swamps and intense opposition, rejoicing in the work.
- Maine and the Fox Islands (1837–38): A unique “mission-honeymoon” served with his new wife, Phebe Carter. Together, they converted over 100 people among the rugged coastal fishing communities. It was during this mission that Woodruff repeatedly cursed a Methodist priest by the name of Mr. Douglass through the ritual of shaking the dust off his feet.
- The Apostolic Harvest in England (1839–41): The pinnacle of his success. Guided by the Spirit to the Benbow Farm, Woodruff baptized hundreds of the “United Brethren” in a matter of months, fueling the massive transatlantic migration of Saints to America.
- The European Presidency (1844–46): After receiving news of the Martyrdom while preaching on the East Coast, he returned to England to preside over the entire European Mission during the Saints’ exodus from Nauvoo. While there, he worked to raise funds to finish the Nauvoo Temple, including some efforts towards purchasing the Nauvoo Bell.
Fulfilling Prophecy at Far West
Woodruff believed that God’s word required human agency to come to pass.Before the mission that the Quorum of the Twelve took to England in 1839, they used their agency to fulfil a prophecy:
On July 8, 1838, the Twelve were directed to depart the next spring from the spot of the Far West temple cornerstone. The next spring, however, found the Saints as destitute exiles in Illinois. Return to Missouri was to court death at the hands of those who expelled the Saints months earlier.
However, Elder Wilford Woodruff expressed in his journal that the commandment, like any prophecy of the future, “had to be fulfilled.” The remarkable development at this point was that Woodruff did not anticipate that God would do the fulfilling.
And so, at great risk, seven of the available apostles made the hazardous journey so that in taking their departure from Far West, they would bring God’s word “to pass.”
Agency: Themes in the Doctrine and Covenants
Temples and Temple Doctrine
Wilford Woodruff is widely considered the “Father of Modern Temple Work.” While Joseph Smith introduced the initial concepts at the House of the Lord in Kirtland and Nauvoo Temple, and Brigham Young oversaw the construction of several Utah temples, it was Woodruff who institutionalized the rituals, standardized the experience, and revolutionized the theology of family connections.
Precedents at St. George
As the first temple president in Church history, Woodruff oversaw the St. George Temple from 1877 to 1884. During this era, he established foundational practices that define modern worship:
- Written Records: He worked alongside Brigham Young to commit the temple endowment to writing for the first time.
- Standardization: He initiated the tradition of workers and patrons wearing white.
- Expanded Scope: He received a revelation allowing members to perform proxy ordinances for people beyond their immediate family lines.
Vision of the Founding Fathers
In August 1877, Woodruff recorded a vision in which he was visited by the spirits of the Founding Fathers of the United States and other “eminent men.” They requested that their ordinance work be performed, leading Woodruff to act as proxy for over 100 individuals—including 13 U.S. Presidents. This event underscored the universal scope of work for the dead and highlighted the roles of both “eminent men” and “eminent women” in the plan of salvation.
For an in-depth discussion of the vision of the founding fathers, including a discussion of concerns that people have about the historical accuracy of the account, see Ardis Parshall’s “Historical News Flash: Wilford Woodruff’s Vision of the Founding Fathers.”
The 1894 Revelation: Biological Sealings
For fifty years, the Church practiced the “Law of Adoption,” where members were often sealed into the priesthood lineages of Church leaders. In April 1894, Woodruff announced a landmark revelation that completely restructured the sealing ordinance. He directed the Saints to be sealed to their own parents and ancestors instead, stating that this would fulfill the mission of Elijah to “weld together” the generations. This shift necessitated a massive push for record-keeping, leading Woodruff to found the Genealogical Society of Utah in 1893.
Myth vs. Reality: The Wagon Box Prophecy
Latter-day Saint lore in Idaho often attributes a specific prophecy to Woodruff—delivered from a wagon box—predicting the exact location of the Idaho Falls Temple. Historical research suggests a more nuanced truth: while Woodruff did promise struggling settlers that they would eventually have “all the facilities” of home and prosperous settlements, contemporary records do not mention a specific prophecy regarding a temple building.
Further Reading: Wilford Woodruff and Temples
- Wilford Woodruff and the Development of Temple Doctrine
- What Was Wilford Woodruff’s Vision of the Founding Fathers?
- Redeeming the Dead: Themes in the Doctrine and Covenants
- Temples Rising: A Heritage of Sacrifice
- How Was the St. George Temple Built?
- Wilford Woodruff Quotes: A Prophet’s Insights
- Gary Boatright Traces the Origins of the Latter-day Saint Wagon Box Prophecy
Wilford Woodruff’s Wives and Children
Wilford Woodruff’s family life was characterized by deep devotion, frequent missionary absences, and the complex realities of 19th-century plural marriage. Over his lifetime, he married ten or eleven women, though five of these marriages ended in divorce. Through six of his wives, he fathered thirty-four children, leaving a massive legacy of descendants.
Phebe Carter Woodruff: A Stalwart Partner
Wilford’s first wife, Phebe Carter Woodruff, was a woman of extraordinary faith and independence. A convert from Maine, she left her family to join the Saints in Kirtland, where she met Wilford in 1837. They were married in Joseph Smith’s home by Frederick G. Williams.
Phebe was more than a supportive spouse; she was a missionary partner. She accompanied Wilford to the Fox Islands—where their first child was born—and later to England while he presided over the European Mission. Her letters reveal the raw reality of 19th-century discipleship: she often struggled with loneliness and the hardships of raising a family in Nauvoo while Wilford was abroad, yet her writings remain a testament to her unwavering conviction in the gospel.
How many wives did Wilford Woodruff have?
Woodruff married a total of ten or eleven women. Some were long-term companions who raised large families, while others were short-lived marriages or “sealings for eternity” to older widows.
| Wife | Married | Notes |
| Phebe Carter | 1837 | His first wife and primary partner; mother of 9 children. |
| Mary Ann Jackson | 1846 | Mother of 1 child; they divorced in 1848. |
| Mary Meek Giles | 1852 | Died in 1852 shortly after the marriage. |
| Sarah Brown | 1852 | A long-term wife who bore 8 children. |
| Emma Smith | 1853 | A niece of Abraham O. Smoot; a prominent Relief Society leader and mother of 8. |
| Sarah Delight Stocking | 1857 | Mother of 7 children; remained with him until his death. |
Other marriages included sealings to women such as Mary Caroline Barton, Sarah Silas Smith, and Elizabeth Forbes, several of which ended in divorce during the “Mormon Reformation” era or were largely formal arrangements.
Notable Descendants
The Woodruff line produced several figures who shaped 20th-century Utah and Church history. Between his six “parenting” wives, Wilford had 34 children, creating a massive kinship network.
- Abraham Owen Woodruff: A son of Emma Smith, he was ordained an Apostle at age 24. He was a key figure in colonizing the Big Horn Basin in Wyoming before his early death from smallpox.
- Newton Woodruff: A son of Sarah Delight Stocking, he served as a prominent local leader and was instrumental in the early development of Cache Valley.
- Owen Woodruff: (Grandson) A noted educator and ecclesiastical leader.
The Domestic Reality
Life in the Woodruff households was a logistical feat. Wilford was a devoted father who used his journals to track the health, birthdays, and spiritual milestones of every child across multiple homes. During the “Raid” (federal prosecution for polygamy), these families often had to live in hiding or “on the underground,” with Wilford writing coded letters to his wives to coordinate their safety and support.
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Ending Polygamy
The transition away from plural marriage was the most agonizing period of Wilford Woodruff’s presidency. By 1890, intense federal pressure under the Edmunds-Tucker Act threatened the very existence of the Church, including the potential seizure of its temples. For Woodruff, the choice was clear: he would rather sacrifice a cherished practice than lose the holy edifices required for the salvation of the living and the dead.
Defense of Plural Marriage
Before 1890, Wilford Woodruff spent decades as a prominent defender and practitioner of plural marriage. Even in the years leading up to the 1890 Manifesto, he recorded a few defiant revelations. This included one on November 24, 1889, that advised, “Place not yourselves in jeopardy to your enemies by promise; your enemies seek your destruction and the destruction of My people. If the Saints will hearken unto My voice, and the counsel of My servants, the wicked shall not prevail.” Circumstances led to him adjusting his views on the matter.
The 1890 Manifesto
On September 24, 1890, President Woodruff issued the Manifesto (Official Declaration 1), a document stating that the Church had ceased teaching and performing plural marriages. While rumors once suggested that the document was heavily edited by political figures like Frank J. Cannon, historical research shows that Cannon was out of town during the critical 48-hour window of its creation. Woodruff maintained that the Manifesto was the result of a divine vision showing him that continuing polygamy would lead to the imprisonment of leaders and the total cessation of temple work.
The Complexity of “Post-Manifesto” Polygamy
The transition was neither immediate nor total. Because plural marriage was seen as a divine commandment essential for the highest eternal blessings, many Saints—including some leaders—struggled to let it go. This led to a decade of “Post-Manifesto” complexity:
- Geographic Loopholes: Many believed the Manifesto applied only to the laws of the United States. Consequently, some Church leaders authorized or performed new plural marriages in Mexico, Canada, or even on the high seas.
- Woodruff’s Own Practice: Evidence suggests that Wilford Woodruff himself may have married a final plural wife (Madame Lydia Mountford) in the mid-1890s, highlighting the deeply personal difficulty of ending a practice that had defined the community for generations.
- The Rising Generation: Young adults who had grown up in polygamous homes often still desired to enter the practice, viewing it as a “higher law” that had only been suspended due to persecution.
It was not until the “Second Manifesto” issued by Joseph F. Smith in 1904 that the Church began strictly excommunicating anyone who entered into new plural marriages, finally bringing the era to a close.
Further Reading about Wilford Woodruff and the End of Polygamy:
- Wilford Woodruff and the Development of Temple Doctrine
- Frank J. Cannon: Saint, Senator and Scoundrel by Val Holley
- Let’s Talk About Polygamy with Brittany Chapman Nash
- Who Was Joseph W. Musser?
- D&C 132: What Is the Plural Marriage Revelation?
- Post-Manifesto Polygamy: The 1899-1904 Correspondence of Helen, Owen, and Avery Woodruff
Teachings and Theology of Wilford Woodruff
Wilford Woodruff’s teachings center on the vital connection between personal record-keeping and the redemption of the human family. He viewed journals as a sacred “stewardship,” teaching that documenting the dealings of God is a religious duty that preserves the “soul of the Church” for future generations.
His theology was deeply temple-centric. He emphasized that the “Spirit of Elijah” was the key to the last dispensation, shifting the Church’s focus toward finding and sealing ancestors. He taught that the living have a “mission of mercy” to act as Saviors on Mount Zion by performing proxy ordinances, believing that most spirits would eventually accept the gospel in the afterlife.
Woodruff also emphasized personal revelation, urging Saints to seek the “mind and will of God” through the Holy Ghost to navigate trials. He taught a theology of eternal progression, and was among the early converts who gladly embraced the expansive scope of salvation outlined in Joseph Smith’s 1832 Vision (D&C 76). Further, Woodruff sided with the view that God continues to gain knowledge and wisdom in answer to the question, “Does God continue to learn?” Ultimately, his teachings reflect a pragmatic yet visionary faith, where the preservation of priesthood keys and temple ordinances was the highest priority for the salvation of Israel.
Prophetic Infallibility vs. Divine Direction
Woodruff is often quoted as saying that the Lord “will never permit” the President of the Church to lead the people astray—a statement included in the excerpts of addresses published with Official Declaration 1. However, historians like Keith Erekson suggest this has been misunderstood as a claim of “prophetic perfection.”
- The Distinction: Woodruff’s teaching was a promise of divine oversight, not an assertion that prophets cannot make mistakes.
- The Risk of Infallibility: Erekson notes that assuming prophets are perfect leads to historical myths (such as the common legend that Brigham Young miraculously left space for elevators in the Salt Lake Temple) and leaves members vulnerable to disappointment when they encounter the very real human errors of leaders like Joseph Smith or Brigham Young.
Wilford Woodruff’s Character and Personality
While Wilford Woodruff carried the weight of the Church’s survival on his shoulders, his journals reveal a man of immense personal warmth, a self-deprecating sense of humor, and a deep, lifelong love for the natural world.
A Man of Grit and Humor
Woodruff was a colorful storyteller who didn’t shy away from recording his own mishaps. As Kristy Wheelright noted, his writing reflects a man who worked hard and laughed at the “adventures” along the way:
- The Peach Tree Incident: At age 67, Wilford was harvesting peaches from a twelve-foot ladder when he lost his balance and fell to the ground. Rather than blaming his age, he dryly noted in his journal that “the devil” had caused him to slip.
- “Nearly Melted”: While building his first family home in Nauvoo, he recorded that he “flung about seven thousand bricks” in the summer heat, noting that he had “nearly melted myself” in the process.
- Adventures in the Surf: He recounted a humorous mission story in Maine where he, Phebe, and another couple went digging for clams. They ended up stranded on a sandbar, forcing the two men to carry their wives through the rising surf back to shore.
The Stillness of the Stream
If there was one place Wilford Woodruff felt most at home, it was on the water. He was a devoted outdoorsman and an avid fisherman. Historian Jennifer Mackley suggests that fishing was the one time Woodruff was truly “still,” allowing him to reflect on his faith. Whether he was catching trout in the streams of Utah or exploring rattlesnake dens, he viewed the natural world as a secondary set of scriptures.
A Consultative Leader: Emmeline B. Wells
Woodruff’s personality also made him a respected counselor to the leading women of the Church. He and his wife, Emma Smith Woodruff, were active participants in Salt Lake City’s social and political life.
Woodruff frequently consulted with Emmeline B. Wells, the legendary editor of the Woman’s Exponent. Their relationship was one of mutual respect; Wells recorded his triumphant laying of the Salt Lake Temple capstone in 1892, and Woodruff sought her counsel on critical issues like the restoration of women’s voting rights in Utah in the mid-1890s. His willingness to engage with women leaders on matters of state and faith further highlights his pragmatic and inclusive character.
Succession in the Presidency
Wilford Woodruff played a decisive role in establishing the modern pattern of prophetic succession. His leadership during the transition from John Taylor’s presidency solidified the principle of seniority and the necessity of a unified, quickly reorganized First Presidency.
Final Charge of Joseph Smith
A foundational event in Wilford Woodruff’s testimony and the history of the Restoration occurred in March 1844, when Joseph Smith delivered his “Final Charge.” Fearing his mission was nearing its end, the Prophet convened the Council of Fifty and the Quorum of the Twelve in Nauvoo. While William Clayton’s formal minutes from March 26, 1844, briefly noted that Smith instructed the council on “heavenly things,” the participants later testified of a far more profound commission.
According to Wilford Woodruff’s 1897 recording of his testimony, Joseph Smith stood for three hours, his face “clear as amber,” as he conferred all the keys and ordinances of the kingdom of God upon the Apostles. He declared he was “rolling the burthen” off his own shoulders, charging the Twelve to “round up your shoulders and bear off this kingdom” or face damnation. This act intended to ensure that the keys of the priesthood would be perpetuated on the earth even if the Prophet fell to “murderous hands.”
Historical analysis from the Joseph Smith Papers identifies an 1845 “certificate” by Orson Hyde as the earliest formal record of this event. As the “only man now living” to witness the charge by 1897, Woodruff viewed this spiritual endowment as the moment the responsibility for the Church was officially and eternally transferred to the Twelve.
The Precedent of Seniority: Letter to Heber J. Grant
In March 1887, as President John Taylor’s health declined, junior apostle Heber J. Grant questioned whether the most senior apostle should automatically lead the Church. He suggested “skipping ahead” to sustain the younger Joseph F. Smith.
Woodruff responded with a gracious ten-page letter that has since become a foundational document for Church succession. He explained that in 1844, Joseph Smith had sealed the keys of administration upon the entire Quorum of the Twelve. Therefore, the President of that Quorum—the senior apostle—held the ultimate stewardship of those keys.
This letter contributed to settling the debate and reinforced the tradition of seniority. Although Grant remained skepticle at the time, he would later use the letter to reinforce his own right to succeed Joseph F. Smith as president of the Church, and Joseph Fielding Smith would later do the same. An update to the Church handbook in 2025 codified this by stating that whenever the First Presidency is reorganized after the death of a previous president, “the senior Apostle becomes the new President of the Church and calls his counselors.”
Reorganizing the First Presidency
Although Woodruff became the de facto leader in 1887, internal Quorum disharmony delayed the formal reorganization of the First Presidency until 1889, partly due to concerns about George Q. Cannon.
Having seen the difficulties caused by this two-year gap, Woodruff made it a priority to change the process for his successors.
- A New Counsel: Near the end of his life, Woodruff urged Lorenzo Snow to reorganize the First Presidency immediately upon his death rather than waiting.
- The Result: Snow followed this counsel, as did Joseph F. Smith. This shift ended the era of long apostolic interregnums and established the modern practice of rapid succession, ensuring the Church never remains without a First Presidency for an extended period.
Further Reading about Wilford Woodruff and Succession in the Presidency
- Orson Hyde Statement on Joseph Smith’s Final Charge (Joseph Smith Papers)
- The Prophet’s Final Charge to the Twelve, 1844 (Richard Neitzel Holzapfel)
- An Influential Letter You’ve Probably Not Heard Of: Wilford Woodruff to Heber J. Grant, March 28, 1887 (Times and Seasons)
- What Can We Learn From Wilford Woodruff’s Mission Years?
- How Did Joseph F. Smith Become the Prophet?
- George Q. Cannon As Politician, Publisher, and Apostle of Polygamy
Death and Burial
Wilford Woodruff passed away on September 2, 1898, at the age of 91. His death occurred in San Francisco, California, where he had traveled seeking a lower altitude and rest for his failing health. He died following a failed bladder surgery at the home of Isaac Trumbo, a close friend and political ally.
His funeral, held in the Salt Lake Tabernacle, was a massive event that signaled the end of an era. As one of the last of the “Old Guard” who had personally known Joseph Smith and served in the early Quorum of the Twelve, his death felt like the final closing of the Restoration’s founding chapter.
Woodruff was buried in the Salt Lake City Cemetery. His burial plot is surrounded by several of his wives and children, representing the large, complex family he had spent his life trying to “weld together” for eternity.
Legacy and Contributions
Wilford Woodruff’s legacy is defined by his role as a bridge between the early era of the Restoration and the modern Church. He did not just witness history; he ensured it was preserved and fundamentally restructured the Saints’ approach to salvation for both the living and the dead.
Key Contributions
- The Master Chronicler: His sixty-year journal is the most significant primary source in Latter-day Saint history. Without his detailed records, much of what we know about the ministries of Joseph Smith and Brigham Young would be lost to time.
- The Father of Modern Temple Work: Woodruff standardized temple ceremonies, introduced the practice of wearing white, and served as the first temple president in Church history (St. George).
- The 1890 Manifesto: By issuing Official Declaration 1, Woodruff navigated the existential crisis of federal prosecution, choosing to end the practice of plural marriage to save the Church’s temples and priesthood authority.
- The 1894 Sealing Revelation: He ended the “Law of Adoption” and established the modern practice of sealing children to their biological parents. This shift turned the “hearts of the children to their fathers” in a literal, genealogical sense.
- Founder of a Global Genealogy Organization: To support his 1894 revelation, he helped found the Genealogical Society of Utah. This grew into a worldwide movement that eventually became FamilySearch, the largest genealogical organization on earth.
- Dedication of the Salt Lake Temple: In 1893, after forty years of construction, Woodruff presided over the dedication of the Salt Lake Temple, a crowning moment of his ministry and a symbol of the Church’s permanence in the West. In connection with this temple, Woodruff commissioned Cyrus Dallin to create the famous Angel Moroni statue and funded the Paris Art Mission.
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Further Reading
Explore more From the Desk articles about the life and teachings of Wilford Woodruff
- Wilford Woodruff Quotes: A Prophet’s Insights
- What Can We Learn From Wilford Woodruff’s Mission Years?
- Wilford Woodruff and the Development of Temple Doctrine
- Why Did Wilford Woodruff Use Symbols in His Journal?
- What Was Wilford Woodruff’s Vision of the Founding Fathers?
Biographies of Wilford Woodruff
Read the most prominent biographies of Woodruff (listed in reverse chronological order):
- 2025 — Prepare Me for Thy Use: Lessons from Wilford Woodruff’s Mission Years, by Kristy Wheelwright (Deseret Book)
- 1993 — Waiting for World’s End: The Diaries of Wilford Woodruff, ed. Susan Staker (Signature Books)
- 1991 — Things in Heaven and Earth: The Life and Times of Wilford Woodruff, a Mormon Prophet, Thomas G. Alexander (Signature Books)
- 1986 — “Wilford Woodruff,” by Dean C. Jessee, in The Presidents of the Church, ed. Leonard Arrington (Deseret Book)
- 1909 — Wilford Woodruff, His Life and Labors, by Matthias F. Cowley (Deseret Book)
- 1881 — Leaves From My Journal, by Wilford Woodruff (Juvenile Instructor Office)
Official Church Resources
Find primary sources and modern commentary in these publications by The Church of Jesus Christ of Latter-day Saints:
- Fourth President of the Church (Prophets of the Restoration)
- Teachings of Presidents of the Church: Wilford Woodruff (Church of Jesus Christ)
- Wilford Woodruff Biography (Joseph Smith Papers)
- Wilford Woodruff, Journals and Papers, 1828-1898 (Church History Catalog)
- The Manifesto and the End of Plural Marriage (Gospel Topics)
Other Primary Sources and Academic Documents
Dive into the historical nitty-gritty with these sources from other top scholars and publishers:
- Wilford Woodruff Papers (Homepage)
- Banner of the Gospel: Wilford Woodruff (BYU Religious Studies Center)
- “I Dreamed of Ketching Fish”: The Outdoor Life of Wilford Woodruff (BYU Studies)
- “Which Is the Wisest Course?”: The Transformation in Mormon Temple Consciousness, 1870-1898 (BYU Studies)
- Solemn Covenant: The Mormon Polygamous Passage, by B. Carmon Hardy (University of Illinois Press)
- Wilford Woodruff’s Witness: The Development of Temple Doctrine, by Jennifer Ann Mackley (High Desert Publishing)
Wilford Woodruff FAQ
Did the Founding Fathers appear to Wilford Woodruff?
Yes, he believed that they did. He later recollected that while serving as the President of the St. George Temple in 1877, Woodruff had two “night visions” in which the Signers of the Declaration of Independence and other eminent men appeared to him.
What was Wilford Woodruff known for?
Wilford Woodruff is primarily remembered for four major contributions to the history of The Church of Jesus Christ of Latter-day Saints: The 1890 Manifesto, prolific missionary work, record keeping, and the development of temple liturgy.
Who were Wilford Woodruff’s parents?
Wilford was born in Farmington, Connecticut, to Aphek Woodruff and Beulah Thompson.
What did Wilford Woodruff teach about journals and record-keeping?
Woodruff believed that keeping a record was a religious duty, not just a hobby, and that if the leaders of the Church didn’t record their lives, the hand of God in their history would be forgotten.
Why are Wilford Woodruff’s journals so famous?
Wilford Woodruff’s journals are considered the most significant primary source in 19th-century Latter-day Saint history. He kept a daily record for over 60 years, resulting in roughly 7,000 pages of documentation, including some of the most extensive firsthand records of the sermons of Joseph Smith and other Church leaders.
What is the Wilford Woodruff Manifesto?
Issued in September 1890, the Manifesto (now known as Official Declaration 1) was a formal statement that the Church would no longer teach or permit its members to enter into plural marriage. This began the process of ending plural marriages in the Church.
Did Wilford Woodruff continue polygamy after the Manifesto?
While the 1890 Manifesto officially advised against new plural marriages, the practice continued in “loopholes” for several years. Historical evidence suggests that Woodruff himself may have entered into one final plural marriage to Madame Lydia Mountford in the mid-1890s.
Was Wilford Woodruff the “most accident-prone” prophet?
In his journals, Woodruff listed over two dozen life-threatening incidents from which he believed he was miraculously spared. He viewed his survival as evidence that a “preserving power” was keeping him alive for a specific mission.
Who baptized Wilford Woodruff?
He was baptized by Zerah Pulsipher on December 31, 1833, in Richland, New York.
