Chapter 51

Chapter 51The Administration of President Wilford Woodruff1887–1898Changes in LeadershipFollowing the death of President Taylor the duty of presidency again devolved upon the council of the apostles, Counselors Cannon and Smith resuming their places with the twelve. The apostles continued to act in that position until the April conference in 1889, when the First Presidency was again organized with Wilford Woodruff as President. He selected George Q. Cannon and Joseph F. Smith as his counselors. At the time of this organization President Woodruff was 82 years of age, but hale and vigorous. He was born in Farmington, Hartford County, Connecticut, March 1, 1807; was baptized December 31, 1833, and ordained an apostle April 26, 1839. President Woodruff was a natural missionary and accomplished a great work in England and various parts of the United States.The vacancies in the council of the twelve were not filled until the October conference in 1889, when Marriner W. Merrill, Anthon H. Lund and Abraham H. Cannon were called and ordained apostles.Dedication of the Manti TempleThe temple at Manti, Sanpete County, was dedicated May 21, 1888, Elder Lorenzo Snow offering the prayer. The services were repeated the two succeeding days. This was the third temple to be dedicated in Utah. The site was chosen in June, 1875, by President Brigham Young, and the excavation was begun in April, 1877. The corner stones were laid April 14, 1879, with the usual fitting ceremonies. The building is situated on a hill north-east of the city and is an imposing structure.The Crusade ContinuesThe crusade against those who had entered plural marriage continued after the death of President Taylor, but in some respects with less severity. President Grover Cleveland pardoned a number of the imprisoned men against whom the courts had been extremely severe. These included Joseph H. Evans, a man of seventy, Charles Livingston and Rudger Clawson. From this time on there was a more tolerant attitude manifested by some of the officers. Nevertheless the government continued with unyielding determination to suppress plural marriage, and more drastic legislation was proposed by Congress.The Crusade in IdahoIn Idaho the anti-“Mormon” feeling was intense. One officer—who afterwards was honored with the position of United States senator from Idaho—declared that he had selected “a jury that would convict Jesus Christ.” Nor was this blasphemous expression the only one uttered in that campaign. Men were hounded and treated in an inhuman manner, and the boast was that “Mormons” would be convicted with or without evidence before the courts.The Idaho territorial legislature passed a law in 1885, containing the “Idaho test oath,” which disfranchised all members of the Church. It provided that electors should swear that they were neither polygamists nor members of an organization which taught, advised or encouraged the practice of polygamy. The supreme court of the United States sustained this law in a decision given February 3, 1890. It was enough to deprive a person of the franchise simply to declare that he was a member of the Church.The Strubble BillThe enemies of the Church in Utah were greatly elated over this decision of the supreme court in the “Idaho test oath” law. They knew that no legislature in Utah would pass such a measure, but they had hopes that Congress would, and thus the great majority of the people of Utah would be disfranchised and their enemies be placed in control. A bill called the Strubble Bill, following the lines of the Idaho law was presented in Congress in 1890. Robert N. Baskin, who was as bitter against the Saints as it was possible for him to be, brazenly declared that the object was “to wrest from the hands of the Priesthood the political power which it had wrongfully usurped and shamefully abused.” General John A. McClernand, of the Utah Commission, refused to be a party to such wickedness, and made a separate report condemning the proposed high-handed legislation. This bill never became a law for several reasons. Many of the conservative non-“Mormons” of Utah opposed the measure as being detrimental to the interests of the territory, and petitioned Congress not to pass it. Secretary of State James G. Blaine, used his influence to defeat the measure for political reasons, but insisted that the Church do something to relieve the situation.President Woodruff’s ManifestoWhile the Saints were in the midst of all these difficulties and afflictions, President Wilford Woodruff sought the Lord for relief. In answer to his earnest pleadings and constant petitions, the word of the Lord came to him in a revelation suspending the practice of plural marriage. The Latter-day Saints, with the feeling that the anti-polygamy legislation was a restriction of their religious rights, contested every move made by the government. When the supreme court sustained these laws, there was nothing left for the Church to do but submit or stand as violators of the law. They have never felt that the action of the courts were just, nor did they feel that it was within their power to suspend a commandment given to them by revelation from the Lord. The “manifesto” of President Woodruff brought relief. The people had done their duty. The Lord gave them the commandment and only he could authorize its suspension. President Woodruff, writing in his journal September 25, 1890 said:“I have arrived at a point in the history of my life as the President of the Church of Jesus Christ of Latter-day Saints where I am under the necessity of acting for the temporal salvation of the Church. The United States government has taken a stand and passed laws to destroy the Latter-day Saints on the subject of polygamy or patriarchal marriage, and after praying to the Lord and feeling inspired, I have issued the following proclamation which is sustained by my counselors and the twelve apostles.”The same day the manifesto was published as follows:“OFFICIAL DECLARATION.”“To Whom it May Concern:“Press dispatches having been sent for political purposes from Salt Lake City, which have been widely published, to the effect that the Utah Commission, in their recent report to the secretary of the interior, alleged that plural marriages are still being solemnized, and that forty or more such marriages have been contracted in Utah since last June or during the past year: also that in public discourses the leaders of the Church have taught, encouraged, and urged the continuance of the practice of polygamy;“I, therefore, as President of the Church of Jesus Christ of Latter-day Saints, do hereby, in the most solemn manner, declare that these charges are false. We are not teaching polygamy or plural marriage, nor permitting any person to enter into its practice, and I deny that either forty or any other number of plural marriages have during that period been solemnized in our temples or in any other place in the territory.“One case has been reported in which the parties alleged that the marriage was performed in the Endowment House, in Salt Lake City, in the spring of 1889, but I have not been able to learn who performed the ceremony. Whatever was done in this matter was without my knowledge. In consequence of this alleged occurrence, the Endowment House was, by my instruction, taken down without delay.“Inasmuch as laws have been enacted by Congress, forbidding plural marriages, which laws have been pronounced constitutional by the court of the Last Resort, I hereby declare my intention to submit to those laws, and to use my influence with the members of the Church over which I preside to have them do likewise.“There is nothing in my teachings to the Church, or in those of my associates, during the time specified, which can be reasonably construed to inculcate or encourage polygamy, and when any elder of the Church has used language which appeared to convey any such teaching, he has been promptly reproved. And I now publicly declare that my advice to the Latter-day Saints is to refrain from contracting any marriage forbidden by the law of the land.“Wilford Woodruff.”“President of the Church of Jesus Christ of Latter-day Saints.”The Manifesto SustainedAt the conference of the Church held in October following, the manifesto was presented to the congregation and on motion by President Lorenzo Snow of the council of the apostles, was accepted by the Latter-day Saints by unanimous vote. Thus it became binding upon the members of the Church.Following this action President George Q. Cannon delivered a discourse, reviewing the history of the anti-polygamy legislation and justified the action of President Woodruff on the following grounds: First, when a commandment is given to the children of men, and they are hindered by their enemies, the Lord accepts their offering. Second, the authority which gave the commandment had the right to revoke. In the course of his remarks he quoted verses 49 and 50 of section 124 in the Doctrine and Covenants.President Woodruff followed the remarks of President Cannon and in part said:“I want to say to all Israel that the step which I have taken in issuing this manifesto has not been done without earnest prayer before the Lord. . . . I am not ignorant of the feelings that have been engendered through the course I have pursued. But I have done my duty, and the nation of which we form a part must be responsible for that which has been done in relation to this principle.“The Lord has required at our hands many things that we have not done, many things that we were prevented from doing. The Lord required us to build a temple in Jackson County. We were prevented by violence from doing it. . . . It is not wisdom for us to go forth and carry out this principle against the laws of the nation. . . . The Lord has given us commandments concerning many things, and we have carried them out as far as we could; but when we cannot do it, we are justified. . . . The Lord will never permit me or any other man who stands as the President of this Church to lead you astray. It is not in the program. It is not in the mind of God. If I were to attempt that, the Lord would move me out of my place.”Result of the ManifestoFollowing the issuance of the manifesto the sentiment grew that those who had entered into plural marriages before that date should not be interfered with, and men were not to be compelled to desert their wives and children. In time the two political parties, the “People’s Party” composed mostly of members of the Church, and the “Liberal Party” composed of the enemies of the Church, disbanded, and the people joined the two great national parties, the Democrats and Republicans, without regard to religious affiliation. However, the more rabid anti-“Mormons” held on to their animosities and organization until the opposition to them among non-“Mormons” was so great that they could resist no longer.The Granting of AmnestyDecember 19, 1891, the First Presidency and apostles petitioned for amnesty. This petition was endorsed by the governor, Arthur L. Thomas, and Charles S. Zane, who had again become chief justice, and many leading “Gentiles.” It was read before the senate committee on territories and became a part of the published record of that body. President Benjamin Harrison, who a short time before had visited Utah, on January 4, 1893, issued a proclamation of amnesty to polygamists for past offenses, limited to those who entered into that relation before November 1, 1890. The Utah commission, acting on the pardon of the President, ruled that the restrictions against voters in the territory should be removed.Laying the Capstone and Dedication of the Salt Lake TempleOne of the great events in the history of the Latter-day Saints was the dedication of the Salt Lake Temple, April 6, 1893. As previously stated the corner stones were laid forty years before— April 6, 1853. The capstone had been laid April 6, 1892, by President Wilford Woodruff, in the presence of a vast congregation numbering about forty thousand people. After the announcement from the architect from the top of the building that the capstone was ready, President Woodruff stepped before the people and said:“Attention, all the House of Israel, and all ye nations of the earth. We will now lay the top stone of the Temple of our God, the foundation of which was laid and dedicated by the prophet, seer and revelator, Brigham Young.”He then pressed an electric button and the stone was laid. A mighty shout, of “Hosanna! Hosanna! Hosanna! to God and the Lamb! Amen! Amen! Amen!” under the direction of President Lorenzo Snow, went up from the people and was repeated three times.The dedicatory services, which commenced April 6, 1893, continued several days, and each day the prayer was repeated, for the benefit of the great number of members of the Church who, because of the limited space, could not attend the first services in the building. The ceremonies were impressive and many of the Saints saw visions of heavenly beings and other manifestations during the dedication.The Tabernacle Choir at the World’s FairAt the World’s Columbian Exposition, held in Chicago in 1893, the Salt Lake Tabernacle Choir entered the competition in the great choral contest which took place early in September, and were successful in winning the second prize. It was the general opinion of those who heard the contest that if it had not been for prejudice they would have received the first honors. On their way to Chicago and returning the choir gave concerts in the large cities, which was a means of allaying much prejudice against the Church.The Church and the Parliament of ReligionsDuring this Exposition at Chicago, a World’s Parliament of Religions was held, commencing September 11. The Church of Jesus Christ of Latter-day Saints was not invited to participate, but the Church authorities deemed it proper to seek representation and steps to that end were taken. Elder Brigham H. Roberts, of the first council of seventies, was selected to represent the Church at the parliament. When he requested the privilege of taking part and of speaking before that assembly, where Christians, Mohammedans, Jews and Pagans, had been given a public hearing, the privilege was denied him. The manifestation of bigotry was very marked, and the Church was given to understand it was “not of the world.” Elder Roberts was granted the privilege of delivering a paper in one of the committee rooms which would seat about fifty persons. This privilege Elder Roberts very properly declined. The matter did not end there, however, as Elder Roberts took the matter up in the press, and the bigotry of the officials of the parliament was exposed, and the Church was benefited by the advertisement thus received.Statehood for UtahDelegate Joseph L. Rawlins of Utah presented a bill in the house of representatives, September 6, 1893, entitled “An Act to Enable the People of Utah to Form a Constitution and State Government and to be Admitted into the Union on an Equal Footing with the Original States.” The bill met some opposition, one congressman (Morse of Massachusetts) declaring the people of Utah were “criminals and vagabonds.” The bill, however, passed the house, December 13, 1893, and the senate in July, 1894, and was signed by President Grover Cleveland. Utah had made several attempts to obtain statehood and several constitutional conventions had been held, but the opposition against the “Mormon” people each time defeated the endeavor. Now both “Mormons” and non-“Mormons” supported the movement, which was successful.The Constitutional ConventionIn the election held November 6, 1894, for delegates to the constitutional convention, the Republicans were successful. The constitutional convention met March 4, 1895, in Salt Lake City, and organized by electing John Henry Smith, a member of the council of twelve apostles, as president. “Mormons” and “Gentiles” who had opposed each other in the past sat side by side in this convention for sixty-six days, framing the constitution of the state of Utah. When it was presented to the people it was ratified by an overwhelming vote. President Cleveland issued a proclamation, January 4, 1896, and Utah entered the great Union of states. Heber M. Wells, son of Daniel H. Wells, was elected the first governor, and Charles S. Zane the first chief justice of the newly created state.The Escheated Property ReturnedIn September, 1893, Delegate Joseph L. Rawlins presented in Congress a resolution for the restoration of the personal property of the Church. The resolution was favorably acted upon by Congress and President Cleveland signed it October 25. The real estate, escheated to the government, was not returned until three years later. In the last territorial legislature, in 1894, Mr. Charles S. Varian, formerly United States attorney, presented a memorial to Congress asking for this restoration, but the matter was not decided until after Utah obtained statehood. President Cleveland, March 28, 1896, approved of a memorial to this effect presented by one of Utah’s representatives in the senate and which had passed both the senate and the house of representatives.The Pioneer JubileeAfter Utah became a state, an era of good feeling prevailed among all the people. Governor Heber M. Wells recommended in one of his messages to the legislature, that the state hold an inter-mountain fair, or jubilee, during the month of July, 1897, it being fifty years from the entrance of the pioneers into the Salt Lake Valley. This recommendation was approved and a committee was appointed to prepare for the celebration. On the first day (July 20) of the celebration a monument which had been erected at the intersection of Main and South Temple Streets, Salt Lake City, in honor of Brigham Young and the pioneers, was unveiled and dedicated, by President Wilford Woodruff, one of the pioneers. The statue of President Young, which is on a base of Utah granite, was designed by Cyrus E. Dallin, a Utah-born artist, and was presented to the state by the Brigham Young Memorial Association, the funds having been raised by popular subscription. James H. Moyle made the presentation speech, and Governor Wells the speech of acceptance. Judge Charles C. Goodwin, editor of the Salt LakeTribune, delivered an oration, and remarks were made by Brigham Young, Jr., the oldest surviving son of President Young. The celebration continued until the close of Pioneer Day, with parades, speeches, music and other exercises. A badge of honor, made of gold and artistically designed, was presented to each of the surviving pioneers of 1847, who were the honored guests of the occasion.Death of President WoodruffOne year later, July 24, 1898, the Pioneer Square— where the stockade was built in 1847—was dedicated as a public park. President Woodruff delivered his last public address at this celebration. A few days later he departed for the Pacific coast hoping to benefit his health. He died at the home of Colonel Isaac Trumbo in San Francisco, September 2, 1898. He had been very anxious to live to see the Church out of debt, but this was not his privilege. Due to the escheatment of its property, and the persecutions during the crusade, the Church was placed in financial straits, but it was left for his successor to remedy the evil.President Woodruff’s remains were brought to Salt Lake City, where a public funeral was held in the tabernacle, September 8, and his memory was honored by all the citizens of the state. President Woodruff, at the time of his death, was in his ninety-second year. His life was one of marked simplicity and virtue. He served for many years as Church historian, and kept remarkable journals, recording in detail all important events of which he was a witness.

The Administration of President Wilford Woodruff

1887–1898

Following the death of President Taylor the duty of presidency again devolved upon the council of the apostles, Counselors Cannon and Smith resuming their places with the twelve. The apostles continued to act in that position until the April conference in 1889, when the First Presidency was again organized with Wilford Woodruff as President. He selected George Q. Cannon and Joseph F. Smith as his counselors. At the time of this organization President Woodruff was 82 years of age, but hale and vigorous. He was born in Farmington, Hartford County, Connecticut, March 1, 1807; was baptized December 31, 1833, and ordained an apostle April 26, 1839. President Woodruff was a natural missionary and accomplished a great work in England and various parts of the United States.

The vacancies in the council of the twelve were not filled until the October conference in 1889, when Marriner W. Merrill, Anthon H. Lund and Abraham H. Cannon were called and ordained apostles.

The temple at Manti, Sanpete County, was dedicated May 21, 1888, Elder Lorenzo Snow offering the prayer. The services were repeated the two succeeding days. This was the third temple to be dedicated in Utah. The site was chosen in June, 1875, by President Brigham Young, and the excavation was begun in April, 1877. The corner stones were laid April 14, 1879, with the usual fitting ceremonies. The building is situated on a hill north-east of the city and is an imposing structure.

The crusade against those who had entered plural marriage continued after the death of President Taylor, but in some respects with less severity. President Grover Cleveland pardoned a number of the imprisoned men against whom the courts had been extremely severe. These included Joseph H. Evans, a man of seventy, Charles Livingston and Rudger Clawson. From this time on there was a more tolerant attitude manifested by some of the officers. Nevertheless the government continued with unyielding determination to suppress plural marriage, and more drastic legislation was proposed by Congress.

In Idaho the anti-“Mormon” feeling was intense. One officer—who afterwards was honored with the position of United States senator from Idaho—declared that he had selected “a jury that would convict Jesus Christ.” Nor was this blasphemous expression the only one uttered in that campaign. Men were hounded and treated in an inhuman manner, and the boast was that “Mormons” would be convicted with or without evidence before the courts.

The Idaho territorial legislature passed a law in 1885, containing the “Idaho test oath,” which disfranchised all members of the Church. It provided that electors should swear that they were neither polygamists nor members of an organization which taught, advised or encouraged the practice of polygamy. The supreme court of the United States sustained this law in a decision given February 3, 1890. It was enough to deprive a person of the franchise simply to declare that he was a member of the Church.

The enemies of the Church in Utah were greatly elated over this decision of the supreme court in the “Idaho test oath” law. They knew that no legislature in Utah would pass such a measure, but they had hopes that Congress would, and thus the great majority of the people of Utah would be disfranchised and their enemies be placed in control. A bill called the Strubble Bill, following the lines of the Idaho law was presented in Congress in 1890. Robert N. Baskin, who was as bitter against the Saints as it was possible for him to be, brazenly declared that the object was “to wrest from the hands of the Priesthood the political power which it had wrongfully usurped and shamefully abused.” General John A. McClernand, of the Utah Commission, refused to be a party to such wickedness, and made a separate report condemning the proposed high-handed legislation. This bill never became a law for several reasons. Many of the conservative non-“Mormons” of Utah opposed the measure as being detrimental to the interests of the territory, and petitioned Congress not to pass it. Secretary of State James G. Blaine, used his influence to defeat the measure for political reasons, but insisted that the Church do something to relieve the situation.

While the Saints were in the midst of all these difficulties and afflictions, President Wilford Woodruff sought the Lord for relief. In answer to his earnest pleadings and constant petitions, the word of the Lord came to him in a revelation suspending the practice of plural marriage. The Latter-day Saints, with the feeling that the anti-polygamy legislation was a restriction of their religious rights, contested every move made by the government. When the supreme court sustained these laws, there was nothing left for the Church to do but submit or stand as violators of the law. They have never felt that the action of the courts were just, nor did they feel that it was within their power to suspend a commandment given to them by revelation from the Lord. The “manifesto” of President Woodruff brought relief. The people had done their duty. The Lord gave them the commandment and only he could authorize its suspension. President Woodruff, writing in his journal September 25, 1890 said:

“I have arrived at a point in the history of my life as the President of the Church of Jesus Christ of Latter-day Saints where I am under the necessity of acting for the temporal salvation of the Church. The United States government has taken a stand and passed laws to destroy the Latter-day Saints on the subject of polygamy or patriarchal marriage, and after praying to the Lord and feeling inspired, I have issued the following proclamation which is sustained by my counselors and the twelve apostles.”

The same day the manifesto was published as follows:

“OFFICIAL DECLARATION.”“To Whom it May Concern:“Press dispatches having been sent for political purposes from Salt Lake City, which have been widely published, to the effect that the Utah Commission, in their recent report to the secretary of the interior, alleged that plural marriages are still being solemnized, and that forty or more such marriages have been contracted in Utah since last June or during the past year: also that in public discourses the leaders of the Church have taught, encouraged, and urged the continuance of the practice of polygamy;“I, therefore, as President of the Church of Jesus Christ of Latter-day Saints, do hereby, in the most solemn manner, declare that these charges are false. We are not teaching polygamy or plural marriage, nor permitting any person to enter into its practice, and I deny that either forty or any other number of plural marriages have during that period been solemnized in our temples or in any other place in the territory.“One case has been reported in which the parties alleged that the marriage was performed in the Endowment House, in Salt Lake City, in the spring of 1889, but I have not been able to learn who performed the ceremony. Whatever was done in this matter was without my knowledge. In consequence of this alleged occurrence, the Endowment House was, by my instruction, taken down without delay.“Inasmuch as laws have been enacted by Congress, forbidding plural marriages, which laws have been pronounced constitutional by the court of the Last Resort, I hereby declare my intention to submit to those laws, and to use my influence with the members of the Church over which I preside to have them do likewise.“There is nothing in my teachings to the Church, or in those of my associates, during the time specified, which can be reasonably construed to inculcate or encourage polygamy, and when any elder of the Church has used language which appeared to convey any such teaching, he has been promptly reproved. And I now publicly declare that my advice to the Latter-day Saints is to refrain from contracting any marriage forbidden by the law of the land.“Wilford Woodruff.”“President of the Church of Jesus Christ of Latter-day Saints.”

“OFFICIAL DECLARATION.”

“To Whom it May Concern:

“Press dispatches having been sent for political purposes from Salt Lake City, which have been widely published, to the effect that the Utah Commission, in their recent report to the secretary of the interior, alleged that plural marriages are still being solemnized, and that forty or more such marriages have been contracted in Utah since last June or during the past year: also that in public discourses the leaders of the Church have taught, encouraged, and urged the continuance of the practice of polygamy;

“I, therefore, as President of the Church of Jesus Christ of Latter-day Saints, do hereby, in the most solemn manner, declare that these charges are false. We are not teaching polygamy or plural marriage, nor permitting any person to enter into its practice, and I deny that either forty or any other number of plural marriages have during that period been solemnized in our temples or in any other place in the territory.

“One case has been reported in which the parties alleged that the marriage was performed in the Endowment House, in Salt Lake City, in the spring of 1889, but I have not been able to learn who performed the ceremony. Whatever was done in this matter was without my knowledge. In consequence of this alleged occurrence, the Endowment House was, by my instruction, taken down without delay.

“Inasmuch as laws have been enacted by Congress, forbidding plural marriages, which laws have been pronounced constitutional by the court of the Last Resort, I hereby declare my intention to submit to those laws, and to use my influence with the members of the Church over which I preside to have them do likewise.

“There is nothing in my teachings to the Church, or in those of my associates, during the time specified, which can be reasonably construed to inculcate or encourage polygamy, and when any elder of the Church has used language which appeared to convey any such teaching, he has been promptly reproved. And I now publicly declare that my advice to the Latter-day Saints is to refrain from contracting any marriage forbidden by the law of the land.

“Wilford Woodruff.”“President of the Church of Jesus Christ of Latter-day Saints.”

At the conference of the Church held in October following, the manifesto was presented to the congregation and on motion by President Lorenzo Snow of the council of the apostles, was accepted by the Latter-day Saints by unanimous vote. Thus it became binding upon the members of the Church.

Following this action President George Q. Cannon delivered a discourse, reviewing the history of the anti-polygamy legislation and justified the action of President Woodruff on the following grounds: First, when a commandment is given to the children of men, and they are hindered by their enemies, the Lord accepts their offering. Second, the authority which gave the commandment had the right to revoke. In the course of his remarks he quoted verses 49 and 50 of section 124 in the Doctrine and Covenants.

President Woodruff followed the remarks of President Cannon and in part said:

“I want to say to all Israel that the step which I have taken in issuing this manifesto has not been done without earnest prayer before the Lord. . . . I am not ignorant of the feelings that have been engendered through the course I have pursued. But I have done my duty, and the nation of which we form a part must be responsible for that which has been done in relation to this principle.“The Lord has required at our hands many things that we have not done, many things that we were prevented from doing. The Lord required us to build a temple in Jackson County. We were prevented by violence from doing it. . . . It is not wisdom for us to go forth and carry out this principle against the laws of the nation. . . . The Lord has given us commandments concerning many things, and we have carried them out as far as we could; but when we cannot do it, we are justified. . . . The Lord will never permit me or any other man who stands as the President of this Church to lead you astray. It is not in the program. It is not in the mind of God. If I were to attempt that, the Lord would move me out of my place.”

“The Lord has required at our hands many things that we have not done, many things that we were prevented from doing. The Lord required us to build a temple in Jackson County. We were prevented by violence from doing it. . . . It is not wisdom for us to go forth and carry out this principle against the laws of the nation. . . . The Lord has given us commandments concerning many things, and we have carried them out as far as we could; but when we cannot do it, we are justified. . . . The Lord will never permit me or any other man who stands as the President of this Church to lead you astray. It is not in the program. It is not in the mind of God. If I were to attempt that, the Lord would move me out of my place.”

Following the issuance of the manifesto the sentiment grew that those who had entered into plural marriages before that date should not be interfered with, and men were not to be compelled to desert their wives and children. In time the two political parties, the “People’s Party” composed mostly of members of the Church, and the “Liberal Party” composed of the enemies of the Church, disbanded, and the people joined the two great national parties, the Democrats and Republicans, without regard to religious affiliation. However, the more rabid anti-“Mormons” held on to their animosities and organization until the opposition to them among non-“Mormons” was so great that they could resist no longer.

December 19, 1891, the First Presidency and apostles petitioned for amnesty. This petition was endorsed by the governor, Arthur L. Thomas, and Charles S. Zane, who had again become chief justice, and many leading “Gentiles.” It was read before the senate committee on territories and became a part of the published record of that body. President Benjamin Harrison, who a short time before had visited Utah, on January 4, 1893, issued a proclamation of amnesty to polygamists for past offenses, limited to those who entered into that relation before November 1, 1890. The Utah commission, acting on the pardon of the President, ruled that the restrictions against voters in the territory should be removed.

One of the great events in the history of the Latter-day Saints was the dedication of the Salt Lake Temple, April 6, 1893. As previously stated the corner stones were laid forty years before— April 6, 1853. The capstone had been laid April 6, 1892, by President Wilford Woodruff, in the presence of a vast congregation numbering about forty thousand people. After the announcement from the architect from the top of the building that the capstone was ready, President Woodruff stepped before the people and said:

“Attention, all the House of Israel, and all ye nations of the earth. We will now lay the top stone of the Temple of our God, the foundation of which was laid and dedicated by the prophet, seer and revelator, Brigham Young.”

He then pressed an electric button and the stone was laid. A mighty shout, of “Hosanna! Hosanna! Hosanna! to God and the Lamb! Amen! Amen! Amen!” under the direction of President Lorenzo Snow, went up from the people and was repeated three times.

The dedicatory services, which commenced April 6, 1893, continued several days, and each day the prayer was repeated, for the benefit of the great number of members of the Church who, because of the limited space, could not attend the first services in the building. The ceremonies were impressive and many of the Saints saw visions of heavenly beings and other manifestations during the dedication.

At the World’s Columbian Exposition, held in Chicago in 1893, the Salt Lake Tabernacle Choir entered the competition in the great choral contest which took place early in September, and were successful in winning the second prize. It was the general opinion of those who heard the contest that if it had not been for prejudice they would have received the first honors. On their way to Chicago and returning the choir gave concerts in the large cities, which was a means of allaying much prejudice against the Church.

During this Exposition at Chicago, a World’s Parliament of Religions was held, commencing September 11. The Church of Jesus Christ of Latter-day Saints was not invited to participate, but the Church authorities deemed it proper to seek representation and steps to that end were taken. Elder Brigham H. Roberts, of the first council of seventies, was selected to represent the Church at the parliament. When he requested the privilege of taking part and of speaking before that assembly, where Christians, Mohammedans, Jews and Pagans, had been given a public hearing, the privilege was denied him. The manifestation of bigotry was very marked, and the Church was given to understand it was “not of the world.” Elder Roberts was granted the privilege of delivering a paper in one of the committee rooms which would seat about fifty persons. This privilege Elder Roberts very properly declined. The matter did not end there, however, as Elder Roberts took the matter up in the press, and the bigotry of the officials of the parliament was exposed, and the Church was benefited by the advertisement thus received.

Delegate Joseph L. Rawlins of Utah presented a bill in the house of representatives, September 6, 1893, entitled “An Act to Enable the People of Utah to Form a Constitution and State Government and to be Admitted into the Union on an Equal Footing with the Original States.” The bill met some opposition, one congressman (Morse of Massachusetts) declaring the people of Utah were “criminals and vagabonds.” The bill, however, passed the house, December 13, 1893, and the senate in July, 1894, and was signed by President Grover Cleveland. Utah had made several attempts to obtain statehood and several constitutional conventions had been held, but the opposition against the “Mormon” people each time defeated the endeavor. Now both “Mormons” and non-“Mormons” supported the movement, which was successful.

In the election held November 6, 1894, for delegates to the constitutional convention, the Republicans were successful. The constitutional convention met March 4, 1895, in Salt Lake City, and organized by electing John Henry Smith, a member of the council of twelve apostles, as president. “Mormons” and “Gentiles” who had opposed each other in the past sat side by side in this convention for sixty-six days, framing the constitution of the state of Utah. When it was presented to the people it was ratified by an overwhelming vote. President Cleveland issued a proclamation, January 4, 1896, and Utah entered the great Union of states. Heber M. Wells, son of Daniel H. Wells, was elected the first governor, and Charles S. Zane the first chief justice of the newly created state.

In September, 1893, Delegate Joseph L. Rawlins presented in Congress a resolution for the restoration of the personal property of the Church. The resolution was favorably acted upon by Congress and President Cleveland signed it October 25. The real estate, escheated to the government, was not returned until three years later. In the last territorial legislature, in 1894, Mr. Charles S. Varian, formerly United States attorney, presented a memorial to Congress asking for this restoration, but the matter was not decided until after Utah obtained statehood. President Cleveland, March 28, 1896, approved of a memorial to this effect presented by one of Utah’s representatives in the senate and which had passed both the senate and the house of representatives.

After Utah became a state, an era of good feeling prevailed among all the people. Governor Heber M. Wells recommended in one of his messages to the legislature, that the state hold an inter-mountain fair, or jubilee, during the month of July, 1897, it being fifty years from the entrance of the pioneers into the Salt Lake Valley. This recommendation was approved and a committee was appointed to prepare for the celebration. On the first day (July 20) of the celebration a monument which had been erected at the intersection of Main and South Temple Streets, Salt Lake City, in honor of Brigham Young and the pioneers, was unveiled and dedicated, by President Wilford Woodruff, one of the pioneers. The statue of President Young, which is on a base of Utah granite, was designed by Cyrus E. Dallin, a Utah-born artist, and was presented to the state by the Brigham Young Memorial Association, the funds having been raised by popular subscription. James H. Moyle made the presentation speech, and Governor Wells the speech of acceptance. Judge Charles C. Goodwin, editor of the Salt LakeTribune, delivered an oration, and remarks were made by Brigham Young, Jr., the oldest surviving son of President Young. The celebration continued until the close of Pioneer Day, with parades, speeches, music and other exercises. A badge of honor, made of gold and artistically designed, was presented to each of the surviving pioneers of 1847, who were the honored guests of the occasion.

One year later, July 24, 1898, the Pioneer Square— where the stockade was built in 1847—was dedicated as a public park. President Woodruff delivered his last public address at this celebration. A few days later he departed for the Pacific coast hoping to benefit his health. He died at the home of Colonel Isaac Trumbo in San Francisco, September 2, 1898. He had been very anxious to live to see the Church out of debt, but this was not his privilege. Due to the escheatment of its property, and the persecutions during the crusade, the Church was placed in financial straits, but it was left for his successor to remedy the evil.

President Woodruff’s remains were brought to Salt Lake City, where a public funeral was held in the tabernacle, September 8, and his memory was honored by all the citizens of the state. President Woodruff, at the time of his death, was in his ninety-second year. His life was one of marked simplicity and virtue. He served for many years as Church historian, and kept remarkable journals, recording in detail all important events of which he was a witness.

Chapter 52The Administration of President Lorenzo Snow1898–1901The Presidency Re-organizedEleven days after the death of President Wilford Woodruff the apostles met in council and re-organized the First Presidency. Lorenzo Snow, then in his 85th year, was sustained as President of the Church, and selected the same counselors who had served with President Woodruff. The reason for this immediate action in reorganizing the First Presidency was a statement by President Woodruff, shortly before his death, that “it was not the will of the Lord that in the future there should be a lengthy period elapsed between the death of the president and the re-organization of the First Presidency.” At the October conference (1898) the usual procedure was followed in presenting the new officers of the presidency, and all the authorities of the Church were unanimously sustained. Elder Rudger Clawson, president of the Box Elder Stake, was called to the apostleship and was ordained, October 10.President Lorenzo SnowPresident Lorenzo Snow was born April 30, 1814, in Mantua, Portage County, Ohio. In June, 1836, he was baptized by John F. Boynton, and the following winter was ordained an elder. He immediately entered the ministry and was laboring in Kentucky when the Saints were expelled from Missouri. In the early forties he labored in Great Britain, his fields being Manchester, Liverpool, Birmingham and London. After the departure of most of the apostles from that mission he acted as assistant to Elder Parley P. Pratt, who presided over the British Mission. He returned to America in 1843 and made his home at Nauvoo. In 1849 he was called to the apostleship, and took a mission to Italy, where he introduced the work, but met with little success. During the anti-polygamy crusade he was sentenced by Judge Orlando W. Powers, under the “segregation” ruling, to serve three terms of imprisonment of six months each, making a period of eighteen months, and to pay three fines of three hundred dollars each. The supreme court of Utah confirmed the sentence and an appeal was taken to the court of last resort. After he had served eleven months of his imprisonment the supreme court of the United States reversed the ruling made in his case, denying the right of the Utah judges to inflict punishment by “segregation,” and he was released from confinement. This ruling also released others who had been illegally sentenced by the judges of the Utah courts. President Snow was sustained as the president of the Twelve Apostles when the First Presidency was re-organized in 1889, and was also called to preside in the Salt Lake Temple when that building was opened for work (1893), which position he retained until his death.The Roberts CaseAt the general election held November 8, 1898, Brigham H. Roberts (Democrat) and a member of the presiding council of the seventies, was elected as Utah’s representative in Congress, and Robert N. Baskin was elected to the Utah supreme court. During the campaign much was said by the enemies of Mr. Roberts, because he had a plural family, and the agitation became nationwide. It had been understood when Utah became a state that there should be no more plural marriages, and the Utah constitution contained a provision as follows:“That perfect toleration of religious sentiment shall be secured and that no inhabitant of said state shall ever be molested in person or property on account of his or her mode of religious worship; provided, That polygamous or plural marriages are forever prohibited.”However it was not understood that those who had entered into that relation should be barred from political rights. President Grover Cleveland, in September, 1894, by proclamation, restored all political and civil rights to those who had been disfranchised by the anti-polygamy legislation. Similar action had previously been taken by President Benjamin Harrison. John Henry Smith, president of the constitutional convention, was a polygamist, and Brigham H. Roberts also served in that body without any question of opposition, and helped to frame the constitution which prohibited plural marriage in the state.Opposition of the MinistersThe opposition against Congressman Roberts was led by the Ministerial Alliance of Salt Lake City, Attorney A. T. Schroeder, and the Salt LakeTribune, which at that time was the organ of the Republican party. Mr. Charles C. Goodwin, editor of theTribune, had served with B. H. Roberts in the constitutional convention without a thought of opposition. It appeared now that the old question was to be revived through religious and political hate, and that the harmony which had prevailed was to come to an end. The Ministerial Alliance met December 6, 1898, and prepared an address, which was signed by twenty-four “ministers of the Gospel,” “most earnestly” calling upon the people of the United States to join them in a protest against the seating of Congressman-elect Roberts of Utah. They declared that the “Mormon” Church, in the election of Congressman Roberts, had broken its pledge with the government.Statement of President SnowIn a telegram to the New YorkWorld, December 29, 1898, President Snow stated, officially and emphatically, in answer to the many false reports, that plural marriages had ceased with the issuance of the manifesto by President Woodruff, and that the Church had nothing to do with the nomination and election of B. H. Roberts, that matter being entirely a secular and political affair. The record of the election showed that B. H. Roberts received greater support from the non-“Mormons” than he did from the “Mormon” people.Declaration of Senator RawlinsIn answer to the false accusations, Senator Joseph L. Rawlins (non-“Mormon”) stated:“That polygamists should be disqualified to vote or to hold office was no part of the compact between the state of Utah and the United States. In territorial elections polygamists were so disqualified. But Congress purposely and knowingly wiped away all such disqualifications as to the very first election to be held under the enabling act, namely, the election of delegates to the Constitutional Convention.”Congressman Roberts ExcludedWhen B. H. Roberts was called to the bar of the house to be sworn in, Mr. Robert W. Tayler of Ohio arose and moved that the question of the right of the representative from Utah be referred to a committee of nine members of the house, and until such committee made report, the said B. H. Roberts should not be sworn in, or permitted to occupy a seat. The motion was carried, and after an investigation of six weeks, seven of the members of the committee reported in favor of his exclusion which should be determined by a majority vote; the other two members of the committee favored admission of the Utah member, and then expulsion afterwards. In the meantime many petitions from all parts of the United States poured into Congress asking for his expulsion. January 25, 1900, the matter came to a vote and bigotry prevailed. Congressman-elect Roberts was excluded by a vote of 244 to 50 and 36 not voting. A number of those who voted for the majority report confessed that they voted against their consciences and in favor of public clamor that their own political lives might be saved. Having been given a chance to make a defense, B. H. Roberts spoke, making a vigorous and telling protest against the bigoted action proposed against him.The Issue of Church BondsDue to the financial difficulties in which the Church was placed because of continued prosecution and persecution, it became necessary for some action to be taken. It was decided that bonds be issued, and this was done in the sum of one million dollars. The bonds were taken up by the people at home and local interests, and by this aid the Church was able to meet its many obligations and was saved from financial embarrassment.The Law of TithingThe administration of President Lorenzo Snow was noted particularly for the teaching of the law of tithing, and the great reform among the members of the Church in relation to that principle. This reform was inaugurated in the spring of 1899, while the presidency were visiting the various settlements of the Church in southern Utah. On the return journey from St. George the law of tithing was made the special theme. This topic was continued in the sessions of the Mutual Improvement conference held the latter part of May, and it became the watchword, or slogan, of the various stakes. A resolution was unanimously adopted in the Mutual conference, as follows:“Resolved: That we accept the doctrine of tithing, as now presented by President Snow, as the present word and will of the Lord unto us, and we do accept it with all our hearts; we will ourselves observe it, and we will do all in our power to get the Latter-day Saints to do likewise.”After a few remarks by Elder Francis M. Lyman in relation to the resolution, President Snow remarked: “Brethren, the God of our fathers Abraham, Isaac and Jacob bless you. Every man who is here, who has made this promise, will be saved in the Celestial Kingdom. God bless you. Amen.”The Solemn Fast DayFollowing the Mutual conference, a solemn assembly of all the general authorities and the officers of the various stakes, was held in the Salt Lake Temple, Sunday, July 2, 1899. The day was also observed as a general fast day according to the custom of the Church.1The law of tithing was discussed among other important topics, and here also a resolution was adopted by the assembled brethren, six hundred and twenty-three officers of the Church being present, that they would covenant with the Lord to observe this sacred law of tithing, and teach the Saints to do the same. From that time forth the paying of tithes and offerings on the part of the members was observed with increased interest, although there still are many who do not faithfully observe this law.Celebration of Mission JubileesThe fiftieth anniversary of the introduction of the Gospel into Scandinavia was celebrated with fitting ceremonies, Thursday, June 14, 1900, in the assembly hall, Salt Lake City. Elder Anthon H. Lund, of the council of the apostles, presided. The festivities continued until the 17th of June.A similar celebration was held in December, 1900, at Honolulu, Hawaii, in commemoration of the opening of the mission in the Hawaiian Islands. President George Q. Cannon, one of the first missionaries to the land, was present as the guest of honor. The Saints from the various islands assembled and engaged in a time of feasting and refreshing and were instructed by President Cannon and many others.The Scofield DisasterA sad occurrence which cast a cloud of gloom over Utah, was the explosion in Mine number 4, at Winter Quarters, near Scofield, Carbon County, May 1, 1900. About two hundred miners were killed, many of whom were members of the Church. Elders George Teasdale, Heber J. Grant, and Reed Smoot, of the council of the twelve attended the services which were held at Scofield, Sunday, May 6, 1900. Governor Heber M. Wells appealed to the public for aid for the bereaved families and the people of the state responded nobly.The Japanese MissionAn event of great interest which occurred near the close of the ministry of President Snow, was the opening of a mission in Japan. In keeping with the commandment to preach the Gospel in all the world, President Snow was led to send missionaries to the little brown people of the far East. Elder Heber J. Grant, of the council of the apostles, was chosen February 14, 1901, to open that mission. Later Elders Horace S. Ensign, Louis A. Kelsch and Alma O. Taylor, were called to assist in that labor. These brethren departed for Japan, July 24, 1901, and arrived in Yokohama, August 12. The work of teaching the natives was slow because of the many centuries of pagan teaching and the difficulty the elders had in learning the language. After the return of the other brethren, Elder Taylor remained in that land as president of the mission for nine years. Work is still being conducted among the Japanese.Death of President SnowWhen the October conference was held in 1901, President Snow was ill and unable to attend the opening sessions. Sunday afternoon, the third and closing day (Oct. 6), he was present and, though somewhat feeble, made extended remarks. At the close of his address the general authorities were sustained. Joseph F. Smith was presented as first counselor in the Presidency—President George Q. Cannon having died April 12, 1901, in California—and Rudger Clawson was presented as second counselor. These brethren, however, were not set apart to these positions, for President Snow returned from the conference and was confined to his room in the Bee Hive House, where, four days later (Oct. 10), he died. Funeral services were held in the tabernacle on the 13th, after which the body was taken by special train to Brigham City, President Snow’s former home, and there interred, in the presence of the general authorities of the Church and a vast concourse of people.Notes1.One day each month is set apart by the Church as a fast day. Before the administration of President Wilford Woodruff the first Thursday in each month was set apart for this purpose. December 6, 1896, a change in the day was made and the first Sunday of each month has been observed as a general fast day for the members of the Church since that time.

The Administration of President Lorenzo Snow

1898–1901

Eleven days after the death of President Wilford Woodruff the apostles met in council and re-organized the First Presidency. Lorenzo Snow, then in his 85th year, was sustained as President of the Church, and selected the same counselors who had served with President Woodruff. The reason for this immediate action in reorganizing the First Presidency was a statement by President Woodruff, shortly before his death, that “it was not the will of the Lord that in the future there should be a lengthy period elapsed between the death of the president and the re-organization of the First Presidency.” At the October conference (1898) the usual procedure was followed in presenting the new officers of the presidency, and all the authorities of the Church were unanimously sustained. Elder Rudger Clawson, president of the Box Elder Stake, was called to the apostleship and was ordained, October 10.

President Lorenzo Snow was born April 30, 1814, in Mantua, Portage County, Ohio. In June, 1836, he was baptized by John F. Boynton, and the following winter was ordained an elder. He immediately entered the ministry and was laboring in Kentucky when the Saints were expelled from Missouri. In the early forties he labored in Great Britain, his fields being Manchester, Liverpool, Birmingham and London. After the departure of most of the apostles from that mission he acted as assistant to Elder Parley P. Pratt, who presided over the British Mission. He returned to America in 1843 and made his home at Nauvoo. In 1849 he was called to the apostleship, and took a mission to Italy, where he introduced the work, but met with little success. During the anti-polygamy crusade he was sentenced by Judge Orlando W. Powers, under the “segregation” ruling, to serve three terms of imprisonment of six months each, making a period of eighteen months, and to pay three fines of three hundred dollars each. The supreme court of Utah confirmed the sentence and an appeal was taken to the court of last resort. After he had served eleven months of his imprisonment the supreme court of the United States reversed the ruling made in his case, denying the right of the Utah judges to inflict punishment by “segregation,” and he was released from confinement. This ruling also released others who had been illegally sentenced by the judges of the Utah courts. President Snow was sustained as the president of the Twelve Apostles when the First Presidency was re-organized in 1889, and was also called to preside in the Salt Lake Temple when that building was opened for work (1893), which position he retained until his death.

At the general election held November 8, 1898, Brigham H. Roberts (Democrat) and a member of the presiding council of the seventies, was elected as Utah’s representative in Congress, and Robert N. Baskin was elected to the Utah supreme court. During the campaign much was said by the enemies of Mr. Roberts, because he had a plural family, and the agitation became nationwide. It had been understood when Utah became a state that there should be no more plural marriages, and the Utah constitution contained a provision as follows:

“That perfect toleration of religious sentiment shall be secured and that no inhabitant of said state shall ever be molested in person or property on account of his or her mode of religious worship; provided, That polygamous or plural marriages are forever prohibited.”

However it was not understood that those who had entered into that relation should be barred from political rights. President Grover Cleveland, in September, 1894, by proclamation, restored all political and civil rights to those who had been disfranchised by the anti-polygamy legislation. Similar action had previously been taken by President Benjamin Harrison. John Henry Smith, president of the constitutional convention, was a polygamist, and Brigham H. Roberts also served in that body without any question of opposition, and helped to frame the constitution which prohibited plural marriage in the state.

The opposition against Congressman Roberts was led by the Ministerial Alliance of Salt Lake City, Attorney A. T. Schroeder, and the Salt LakeTribune, which at that time was the organ of the Republican party. Mr. Charles C. Goodwin, editor of theTribune, had served with B. H. Roberts in the constitutional convention without a thought of opposition. It appeared now that the old question was to be revived through religious and political hate, and that the harmony which had prevailed was to come to an end. The Ministerial Alliance met December 6, 1898, and prepared an address, which was signed by twenty-four “ministers of the Gospel,” “most earnestly” calling upon the people of the United States to join them in a protest against the seating of Congressman-elect Roberts of Utah. They declared that the “Mormon” Church, in the election of Congressman Roberts, had broken its pledge with the government.

In a telegram to the New YorkWorld, December 29, 1898, President Snow stated, officially and emphatically, in answer to the many false reports, that plural marriages had ceased with the issuance of the manifesto by President Woodruff, and that the Church had nothing to do with the nomination and election of B. H. Roberts, that matter being entirely a secular and political affair. The record of the election showed that B. H. Roberts received greater support from the non-“Mormons” than he did from the “Mormon” people.

In answer to the false accusations, Senator Joseph L. Rawlins (non-“Mormon”) stated:

“That polygamists should be disqualified to vote or to hold office was no part of the compact between the state of Utah and the United States. In territorial elections polygamists were so disqualified. But Congress purposely and knowingly wiped away all such disqualifications as to the very first election to be held under the enabling act, namely, the election of delegates to the Constitutional Convention.”

When B. H. Roberts was called to the bar of the house to be sworn in, Mr. Robert W. Tayler of Ohio arose and moved that the question of the right of the representative from Utah be referred to a committee of nine members of the house, and until such committee made report, the said B. H. Roberts should not be sworn in, or permitted to occupy a seat. The motion was carried, and after an investigation of six weeks, seven of the members of the committee reported in favor of his exclusion which should be determined by a majority vote; the other two members of the committee favored admission of the Utah member, and then expulsion afterwards. In the meantime many petitions from all parts of the United States poured into Congress asking for his expulsion. January 25, 1900, the matter came to a vote and bigotry prevailed. Congressman-elect Roberts was excluded by a vote of 244 to 50 and 36 not voting. A number of those who voted for the majority report confessed that they voted against their consciences and in favor of public clamor that their own political lives might be saved. Having been given a chance to make a defense, B. H. Roberts spoke, making a vigorous and telling protest against the bigoted action proposed against him.

Due to the financial difficulties in which the Church was placed because of continued prosecution and persecution, it became necessary for some action to be taken. It was decided that bonds be issued, and this was done in the sum of one million dollars. The bonds were taken up by the people at home and local interests, and by this aid the Church was able to meet its many obligations and was saved from financial embarrassment.

The administration of President Lorenzo Snow was noted particularly for the teaching of the law of tithing, and the great reform among the members of the Church in relation to that principle. This reform was inaugurated in the spring of 1899, while the presidency were visiting the various settlements of the Church in southern Utah. On the return journey from St. George the law of tithing was made the special theme. This topic was continued in the sessions of the Mutual Improvement conference held the latter part of May, and it became the watchword, or slogan, of the various stakes. A resolution was unanimously adopted in the Mutual conference, as follows:

“Resolved: That we accept the doctrine of tithing, as now presented by President Snow, as the present word and will of the Lord unto us, and we do accept it with all our hearts; we will ourselves observe it, and we will do all in our power to get the Latter-day Saints to do likewise.”

After a few remarks by Elder Francis M. Lyman in relation to the resolution, President Snow remarked: “Brethren, the God of our fathers Abraham, Isaac and Jacob bless you. Every man who is here, who has made this promise, will be saved in the Celestial Kingdom. God bless you. Amen.”

Following the Mutual conference, a solemn assembly of all the general authorities and the officers of the various stakes, was held in the Salt Lake Temple, Sunday, July 2, 1899. The day was also observed as a general fast day according to the custom of the Church.1The law of tithing was discussed among other important topics, and here also a resolution was adopted by the assembled brethren, six hundred and twenty-three officers of the Church being present, that they would covenant with the Lord to observe this sacred law of tithing, and teach the Saints to do the same. From that time forth the paying of tithes and offerings on the part of the members was observed with increased interest, although there still are many who do not faithfully observe this law.

The fiftieth anniversary of the introduction of the Gospel into Scandinavia was celebrated with fitting ceremonies, Thursday, June 14, 1900, in the assembly hall, Salt Lake City. Elder Anthon H. Lund, of the council of the apostles, presided. The festivities continued until the 17th of June.

A similar celebration was held in December, 1900, at Honolulu, Hawaii, in commemoration of the opening of the mission in the Hawaiian Islands. President George Q. Cannon, one of the first missionaries to the land, was present as the guest of honor. The Saints from the various islands assembled and engaged in a time of feasting and refreshing and were instructed by President Cannon and many others.

A sad occurrence which cast a cloud of gloom over Utah, was the explosion in Mine number 4, at Winter Quarters, near Scofield, Carbon County, May 1, 1900. About two hundred miners were killed, many of whom were members of the Church. Elders George Teasdale, Heber J. Grant, and Reed Smoot, of the council of the twelve attended the services which were held at Scofield, Sunday, May 6, 1900. Governor Heber M. Wells appealed to the public for aid for the bereaved families and the people of the state responded nobly.

An event of great interest which occurred near the close of the ministry of President Snow, was the opening of a mission in Japan. In keeping with the commandment to preach the Gospel in all the world, President Snow was led to send missionaries to the little brown people of the far East. Elder Heber J. Grant, of the council of the apostles, was chosen February 14, 1901, to open that mission. Later Elders Horace S. Ensign, Louis A. Kelsch and Alma O. Taylor, were called to assist in that labor. These brethren departed for Japan, July 24, 1901, and arrived in Yokohama, August 12. The work of teaching the natives was slow because of the many centuries of pagan teaching and the difficulty the elders had in learning the language. After the return of the other brethren, Elder Taylor remained in that land as president of the mission for nine years. Work is still being conducted among the Japanese.

When the October conference was held in 1901, President Snow was ill and unable to attend the opening sessions. Sunday afternoon, the third and closing day (Oct. 6), he was present and, though somewhat feeble, made extended remarks. At the close of his address the general authorities were sustained. Joseph F. Smith was presented as first counselor in the Presidency—President George Q. Cannon having died April 12, 1901, in California—and Rudger Clawson was presented as second counselor. These brethren, however, were not set apart to these positions, for President Snow returned from the conference and was confined to his room in the Bee Hive House, where, four days later (Oct. 10), he died. Funeral services were held in the tabernacle on the 13th, after which the body was taken by special train to Brigham City, President Snow’s former home, and there interred, in the presence of the general authorities of the Church and a vast concourse of people.

1.One day each month is set apart by the Church as a fast day. Before the administration of President Wilford Woodruff the first Thursday in each month was set apart for this purpose. December 6, 1896, a change in the day was made and the first Sunday of each month has been observed as a general fast day for the members of the Church since that time.

Chapter 53The Administration of President Joseph F. Smith1901–1918The Presidency Re-organizedAt the regular weekly meeting of the apostles, held in the Salt Lake Temple, October 17, 1901, the First Presidency was re-organized. Joseph F. Smith, the senior apostle, was sustained as President of the Church, and he selected John R. Winder and Anthon H. Lund as his counselors. Brigham Young, Jr., was chosen president of the council of the twelve apostles. John R. Winder, the first counselor in the First Presidency, was at the time of his appointment second counselor to Presiding Bishop William B. Preston. Anthon H. Lund was a member of the council of apostles. Both counselors were men of wide experience, careful and conservative, and well fitted for this new calling. One week later (Oct. 24) Hyrum Mack Smith, eldest son of President Joseph F. Smith, was called to fill the vacancy in the council of the apostles.A Special ConferenceA special conference of the Church was held in the tabernacle, November 10, 1901, and the general authorities of the Church were sustained by the vote of the people. Each quorum of the Priesthood voted separately, and then the entire body of the Saints, according to the regular custom when a new First Presidency is sustained.President Joseph F. SmithNovember 13, 1838, Joseph F. Smith was born at Far West, Missouri. A few days before his birth his father Hyrum Smith and his uncle, Joseph Smith the Prophet, and others, had been taken prisoners by the mob-militia of Missouri on the false charge of treason, and were under sentence to be shot. As a child Joseph F. Smith passed through the trying scenes of Missouri and Illinois, and in 1848 (Sept. 23) he entered the Salt Lake Valley with his mother. Although but a boy nine years of age, he drove an ox team across the plains from the Missouri River. In 1852 his mother, Mary Fielding Smith, died, and two years later, May 27, 1854, he left for a mission to the Hawaiian Islands, when but fifteen years of age. He performed active and faithful missionary service in that land and later in Great Britain and was ordained an apostle by President Brigham Young, July 1, 1866. October 8, 1867, he was chosen as one of the council of the twelve, succeeding Amasa M. Lyman. With the exception of the interim between the administration of President Taylor and that of President Woodruff, he served as a member of the First Presidency from October, 1880, until the death of President Snow.The Bureau of InformationAn important step in the missionary work of the Church was the opening of the “Bureau of Information and Church Literature,” August 4, 1902, on the temple block. A small building for the entertainment of strangers and as a storehouse for literature was erected in 1902, and the work was placed under the direction of Benjamin Goddard, Thomas Hull, Arnold H. Schulthess and Josiah Burrows. About seventy-five members of the Church were called to act as guides and entertain visitors. Literature was freely distributed and much prejudice was removed. The first year more than one hundred and fifty thousand persons visited the block, and eighteen or twenty years later over four hundred thousand people, on the average, passed through the grounds annually. In 1904 a more commodious building was erected which has been added to from time to time until now an excellent building stands upon the ground for the benefit and comfort of strangers.The Reed Smoot CaseJanuary 20, 1903, the legislature of Utah elected Reed Smoot United States senator. He had been a candidate before, but stepped aside in favor of another. April 8, 1900, he was called to the apostleship, and the anti-“Mormon” element in Utah made this a pretext for entering a protest against his being seated. As early as November 24, 1903, when it became known that he would be a candidate, the Ministerial Alliance, an organization of Protestant ministers of Salt Lake City, adopted resolutions in protest of his candidacy. Their grounds were that he was an apostle of the “Mormon” Church, and believed in polygamy. They had been successful in eliminating B. H. Roberts from political office in 1900, and this gave them encouragement to press the matter further in their campaign to disfranchise all the elders of the Church, and if successful, eventually all members of the Church. B. H. Roberts was denied his seat on the grounds that he was a polygamist; Reed Smoot was to be eliminated because he “believed in polygamy” and was an apostle of the Church. It was commonly reported that if Reed Smoot could be denied a seat in the senate, then any member of the Church who had been through the temple could also be deprived of his franchise, and this was the aim of these reverend gentlemen and their associates.Protest of CitizensJanuary 25, 1903, nineteen citizens1of Salt Lake City signed and forwarded to the senate of the United States a formal protest asking for the expulsion of Reed Smoot from the senate.2In substantiation of these charges the protestants quoted from various sources, including many newspaper reports utterly unreliable and false upon their very face. The Rev. John L. Leilich also made separate affidavit stating among other falsehoods that Reed Smoot was a polygamist. As this charge was untrue the reverend gentleman was unable to prove his statements.Senator Smoot Makes ReplyTo all these charges Senator Smoot made full and complete denial in an answer in the District of Columbia, January 4, 1904. March 5, 1903, he had been sworn in as a senator and his case was referred to the committee on privileges and elections of which Julius C. Burrows of Michigan was chairman. Mr. Robert W. Tayler, of Ohio, who gained some prominence and notoriety in the case of B. H. Roberts, was the attorney for the protestants. Senator Smoot was represented by A. S. Worthington, of Washington, and Waldemar Van Cott, of Salt Lake City.The Case Before the SenateThe case was first considered by the committee on privileges and elections, January 16, 1904, and continued before that committee until June 1906. The chairman, Julius C. Burrows, and other members of the committee manifested a spirit of extreme hatred in the case. It was apparent from the beginning that it was the Church of Jesus Christ of Latter-day Saints that was on trial before the nation, not Senator Reed Smoot. Many witnesses were called, including President Joseph F. Smith and other leaders of the Church, who were treated with very little consideration by the majority of the committee members. Thousands of petitions asking for Reed Smoot’s expulsion poured into the senate from all over the United States, and the spirit of prejudice ran high. During the two years of the investigation the Church was thoroughly advertised before the world. The press of the country, seeking for the sensational, grasped at every item of evidence detrimental to the interest of the Church and magnified much of the testimony, coloring it with additional falsehood. Nevertheless there appeared from time to time friendly comments and articles in various quarters where men were big and broad enough to face the prejudice of the world. It can be said in perfect truth that the investigation, while carried on in the spirit of extreme hatred, resulted beneficially for the Church.The Case DecidedJune 11, 1906, the committee made report to the senate. The majority report, which was adverse to Senator Smoot, was signed by Chairman J. C. Burrows, and supported by Senators J. P. Dolliver, Edmund W. Pettus, Fred T. Dubois, Joseph Bailey, Lee S. Overman, and William A. Clark. They stated that “the more deliberately and carefully the testimony taken in the investigation is considered, the more irresistibly it leads to the conclusion that the facts stated in the protest are true.”The minority report, signed by Senators Joseph B. Foraker, Albert J. Beveridge, William P. Dillingham, Albert J. Hopkins and Philander C. Knox, held to the opposite view.The case was called up in the senate, December 13, 1906, and continued before that body—a large number of the senators making speeches—until February 20, 1907, when the final vote was taken. The resolution was amended so that it required the concurrence of two thirds of the senators present. The vote stood yeas 28, nays 42, and 20 not voting; consequently the result of the vote was that the resolution was rejected, and Senator Smoot retained his seat.The “American Party”In January 1901, Thomas Kearns, a rich mining man, was elected by the legislature to the United States senate to fill a four-year term, which had been vacant for two years because the previous legislature failed to elect a senator. Mr. Kearns was very anxious to be returned to the senate, and sought the support of President Joseph F. Smith—in other words the support of the Church—which was not given, and he was informed that the Church was not in politics. Having obtained control of the Salt LakeTribunehe made it his personal organ of hate against the Church in general and President Joseph F. Smith in particular. He and others of like character, in the autumn of 1904, organized the “American Party.” The excuse offered for this political party was the investigation going on in the Reed Smoot case. This anti-“Mormon” political organization endured from 1904 until 1911, and during those years captured the machinery of Salt Lake City. A campaign of vindictive falsehood was conducted which was a disgrace and a foul blot on the state of Utah. During this time theTribunemaliciously cartooned, and wickedly vilified President Joseph F. Smith in its columns in a manner that would not have been tolerated anywhere outside of Utah. Finally, even anti-“Mormons” sickened of the condition, and the better element of the “American Party” joined with other citizens and put an end to the obnoxious condition.President Smith’s AttitudeThe only reply President Joseph F. Smith made to these vicious and daily attacks, was to express himself as follows:“I feel in my heart to forgive all men in the broad sense that God requires of me to forgive all men, and I desire to love my neighbor as myself; and to this extent I bear no malice towards any of the children of my Father. But there are enemies to the work of the Lord, as there were enemies of the Son of God. There are those who speak only evil of the Latter-day Saints. There are those—and they abound largely in our midst—who will shut their eyes to every virtue and to every good thing connected with this latter-day work, and will pour out floods of falsehood and misrepresentation against the people of God. I forgive them for this. I leave them in the hand of the just Judge.”The Case of John W. Taylor and M. F. CowleyWhile the investigation at Washington was going on, Elders John W. Taylor and Matthias F. Cowley were requested by the senate committee as witnesses. President Smith was asked to locate them and have them go to Washington. In answer to his appeal they declined to go. It was discovered that they were out of harmony with the attitude of the Church regarding the manifesto of President Woodruff. They maintained that the manifesto applied to the United States only. However, the attitude of the Church was that it applied to the entire world.Official Statement of President SmithThis led to the discovery that some plural marriages had been entered into contrary to the announcement of President Woodruff, and also a statement made by President Lorenzo Snow. Therefore, President Smith, at the general conference, April 6, 1904, made the following official statement:“Inasmuch as there are numerous reports in circulation that plural marriages have been entered into, contrary to the official declaration of President Woodruff of September 24, 1890, commonly called the manifesto, which was issued by President Woodruff, and adopted by the Church at its general conference, October 6, 1890, which forbade any marriage violative of the law of the land, I, Joseph F. Smith, President of the Church of Jesus Christ of Latter-day Saints, hereby affirm and declare that no such marriages have been solemnized with the sanction, consent, or knowledge of the Church of Jesus Christ of Latter-day Saints.“And I hereby announce that all such marriages are prohibited, and if any officer or member of the Church shall assume to solemnize or enter into any such marriage, he will be deemed in transgression against the Church, and will be liable to be dealt with according to the rules and regulations thereof and excommunicated therefrom.(Signed) “Joseph F. Smith.”“President of the Church of Jesus Christ of Latter-day Saints.”This statement, on motion of Francis M. Lyman, was presented to the conference and unanimously adopted. The agitation which followed led to the resignation, October 28, 1905, of Elders John W. Taylor and Matthias F. Cowley from the council of the apostles.Dedication of the Joseph Smith MonumentMonday, December 18, 1905, President Joseph F. Smith and about twenty-five others, including a number of the general authorities of the Church, left Salt Lake City, for Sharon, Vermont, to dedicate a monument on the farm where Joseph Smith the Prophet was born. This beautiful monument, with a polished granite shaft thirty-eight and one-half feet high—one foot for every year of the Prophet’s life —had been erected under the direction of Elder Junius F. Wells. December 23, 1905, the one hundredth anniversary of the Prophet’s birth, it was dedicated and unveiled, President Smith offering the prayer. A short time before this event the Mack farm, on which the monument stands, had been purchased by the Church and a cottage built on the spot where the old home stood in which the Prophet was born. Subsequently the Church purchased the Smith farm and Sacred Grove, in Manchester township, New York.President Smith Visits EuropeIn the summer of 1906, President Joseph F. Smith and Presiding Bishop Charles W. Nibley went to Europe and spent some time in each of the missions. This was the first time a President of the Church, while holding that office, had stood on Europe’s soil. It proved to be a great blessing to the Saints abroad and encouraged and built them up in the faith. An incident worthy of record which occurred on that trip was the remarkable healing of John Roothoff, a boy eleven years of age, residing in Rotterdam. The youth was blind, but learning that President Smith would be present he said to his mother: “If you will take me with you to meeting and he (President Smith) will look into my eyes, I believe they will be healed.” He was permitted to accompany his mother, and at the close of the services President Smith greeted each individual and shook hands with them. As the mother presented her son, President Smith raised the bandage on his eyes, and blessed him. When he returned home the boy said: “Mamma, my eyes are well, I can’t feel any more pain. I can see now, and far, too.”The Address to the WorldAt the general conference of the Church in April, 1907, which was held shortly after the settlement of the case against Senator Smoot, the First Presidency of the Church issued an “Address to the World” which was read to, and adopted by, the conference. It set forth clearly the attitude of the Church respecting many matters which had been discussed during the hearing at Washington, and was also a reply to numerous magazine articles which appeared about that time written expressly for the injury of the Church.It was stated in this address, in answer to the many false accusations, that the Church had respectfully submitted to the law enacted against plural marriage. “If it is urged that there have been instances of the violation of the anti-polygamy laws,” the document read, “the plain answer is that in every state and nation there are individuals who violate law in spite of all the vigilance that can be exercised; but it does not follow that the integrity of a community or a state is destroyed, because of such individual transgressions. All we ask is that the same common-sense judgment be exercised in relation to our community that is accorded to other communities.” It was also declared that the Church stood for the “absolute separation of Church and State; no domination of the State by the Church; no State interference with the functions of the Church, or with the free exercise of religion; the absolute freedom of the individual from the domination of ecclesiastical authority in political affairs; the equality of all churches before the law.“The reaffirmation of this doctrine and policy, however, is predicated upon the express understanding that politics in the States where our people reside shall be conducted as in other parts of the Union; that there shall be no interference by the State with the Church, nor with the free exercise of religion. Should political parties make war upon the Church, or menace the civil, political, or religious rights of its members as such—against a policy of that kind, by any political party or set of men whatsoever, we assert the inherent right of self-preservation for the Church, and her right to call upon all her children, and upon all who love justice, and desire the perpetuation of religious liberty, to come to her aid, to stand with her until the danger shall have passed. And this openly, submitting the justice of our cause to the enlightened judgment of our fellow men, should such an issue unhappily arise. We desire to live in peace and confidence with our fellow citizens of all political parties and of all religions.”Changes in the PresidencyPresident John R. Winder, first counselor in the First Presidency, died March 27, 1910. At the general conference in April following, Anthon H. Lund was advanced to the position of first counselor, and John Henry Smith was chosen as second counselor in the presidency. President John Henry Smith died October 13, 1911, and Elder Charles W. Penrose was chosen to succeed him, in the following December. The presiding patriarch, John Smith, died November 6, 1911, and his grandson, Hyrum G. Smith, was sustained in that calling at the general conference of the Church, April 6, 1912.The Saints in MexicoDuring the year 1912, on account of civil war in Mexico and the constant raid of banditti and guerillas, the members of the Church residing in the Juarez Stake were robbed and persecuted and finally forced to seek refuge in the United States. With the hope that they would again return to their homes most of them located near the border, but as time passed and the condition did not improve, a large number moved away and located in other stakes, abandoning their property in Mexico. Some who remained near the border have again returned to their homes, and there is some prospect (1921) that they may be partially reimbursed for their losses.The World WarIn the summer of 1914, Archduke Franz Ferdinand, heir to the throne of Austria-Hungary, was murdered by a Serbian student. This event caused strained relations to exist between Austria and Serbia. Austria, backed by Germany, was not willing to accept the conciliatory note of the smaller country, which did everything possible to avoid a rupture, and declared war July 28, 1914. The action was followed by a declaration of war by Germany against Russia on a pretext, August 1. Germany also made an attack on France, attempting to go through Belgium, against the wishes of that kingdom, to expedite their advancement. The invasion of Belgium brought Great Britain into the conflict, and eventually most of the countries of the earth were drawn into the war. Due to Germany’s ruthless submarine campaign on the high seas, the United States was forced to declare war against that power, April 6, 1917. Those nations which were not actually aligned with one or the other hostile force, were caused to suffer great privation and hardship. The great conflict continued until November 11, 1918, when an armistice was declared, which later resulted in a treaty of peace, Germany and her Allies, Austria-Hungary and Turkey, being required to pay enormous war indemnity. Millions of lives were sacrificed and billions in property destroyed during the four years of actual conflict, and at the close the nations found themselves on the verge of bankruptcy.During the first year (1917) the United States was in the war, 3,854 members of the Church were in the army; 616 in the navy; 196 in the marines and over 800 in other branches of the service, including the Red Cross and medical corps. By the early part of January, 1919, there were 14,975 members of the Church in the service. Between six and seven hundred lost their lives during the period of the war.The Fulfilment of ProphecyThe world war was a further fulfilment of the prophecy on war, given to Joseph Smith, Christmas day, 1832, wherein the revelation states that “the days will come that war will be poured out upon all nations.” This revelation on war was partly fulfilled during the rebellion of the Southern States, which was the beginning of the end, according to the revelation. There are yet other things pertaining to war and the vexation of the nations, spoken of in that prophecy, which are to be fulfilled.A Period of ProsperityThe administration of President Joseph F. Smith was noted chiefly for the prosperity and advancement of the Church during the seventeen years of his presidency. The work spread abroad in the earth as well as in the stakes of Zion. Meeting houses and tabernacles, with all the modern conveniences, were erected in many stakes and wards. Even in the mission fields commodious headquarters and churches were purchased or built in various places. The Dr. Groves Latter-day Saints Hospital, one of the best in the country, was erected. Two large and important structures, the Bishop’s Building and the Church Office Building, were built for the purpose of taking care of the various offices and departments of Church work. The Church school system was advanced and enlarged, and the very best facilities were obtained for the education of the youth of Zion. Two temples, one at Cardston, Canada, and one at Laie, Hawaii, were under course of erection, and the work for the salvation of the dead received an impetus which filled the present temples to overflowing. The Church was placed in a position to command the respect of all honest men. Prejudice was overcome, and the great men of our nation commenced to look upon the Latter-day Saints with more kindly feelings.The Passing of President SmithIn the spring of 1918, President Smith commenced to fail in health, and during the late summer and fall he attended to most of his business matters in his own room, spending very little time at the office. He would generally take a short automobile ride in the afternoon, from which he received great benefit. During the October conference (1918) he was improved and presided at all the sessions. His opening address was heard in all parts of the tabernacle, but was not delivered with his usual physical vigor. After the conference he was again confined to his room the greater part of his time. October 3, 1918, the day before the conference convened, he received a remarkable manifestation in which much additional light was revealed regarding the salvation of the dead and the visit of the Savior to the world of spirits after his crucifixion. He made reference, indirectly, to this vision in his remarks at the conference, but it was not published until December, having first been submitted, October 31, to the counselors in the presidency and the apostles and patriarch and unanimously accepted by them.Sunday, November 17, 1918, President Smith was taken with an attack of pleurisy which continued to grow in intensity, finally developing into pleuro-pneumonia, and he passed away, Tuesday morning, November 19. No public funeral could be held as the city was under quarantine because an epidemic of influenza was over all the land. Thousands of people lined the streets as the cortege passed and services in the cold open air were held at the grave, where brief remarks were made by President Heber J. Grant and Bishop Charles W. Nibley. President Anthon H. Lund had charge of the services and President Charles W. Penrose dedicated the grave.Notes1.These nineteen were: Rev. William M. Paden, Parley L. Williams, Edward B. Critchlow, E. W. Wilson, Charles C. Goodwin, L. W. Colbath, William A. Nelden, Rev. Clarence T. Brown, Ezra Thompson, J. J. Corum, George R. Hancock. W. Mont Ferry, Rev. John L. Leilich, Harry C. Hill, Clarence E. Allen, George M. Scott, S. H. Lewis, H. G. McMillan and Rev. Abiel Leonard. L. W. Colbath later withdrew his name.2.This protest was divided under six heads as follows:1. The Mormon Priesthood according to the doctrine of that Church, is vested with supreme authority in all things temporal and spiritual.2. The first presidency and twelve apostles are supreme in the exercise and transmission of the mandates of this authority.3. As this body of men has not abandoned the principles and practices of political dictation, so also it has not abandoned belief in polygamy and polygamous cohabitation.4. That this is the attitude of the first presidency and apostolate, even since the suspensory manifesto of 1890, is evidenced by their teachings since then.5. This body of officials, of whom Senator-elect Smoot is one, also practice or connive at and encourage the practice of polygamy and polygamous cohabitation, and those whom they have permitted to hold legislative office have, without protest or objection from them, sought to pass a law nullifying enactments against polygamous cohabitation.6. The supreme authorities in the Church, of whom Senator-elect Reed Smoot is one, to-wit, the first presidency and twelve apostles, not only connive at violation of, but protect and honor the violators of the laws against polygamy and polygamous cohabitation.

The Administration of President Joseph F. Smith

1901–1918

At the regular weekly meeting of the apostles, held in the Salt Lake Temple, October 17, 1901, the First Presidency was re-organized. Joseph F. Smith, the senior apostle, was sustained as President of the Church, and he selected John R. Winder and Anthon H. Lund as his counselors. Brigham Young, Jr., was chosen president of the council of the twelve apostles. John R. Winder, the first counselor in the First Presidency, was at the time of his appointment second counselor to Presiding Bishop William B. Preston. Anthon H. Lund was a member of the council of apostles. Both counselors were men of wide experience, careful and conservative, and well fitted for this new calling. One week later (Oct. 24) Hyrum Mack Smith, eldest son of President Joseph F. Smith, was called to fill the vacancy in the council of the apostles.

A special conference of the Church was held in the tabernacle, November 10, 1901, and the general authorities of the Church were sustained by the vote of the people. Each quorum of the Priesthood voted separately, and then the entire body of the Saints, according to the regular custom when a new First Presidency is sustained.

November 13, 1838, Joseph F. Smith was born at Far West, Missouri. A few days before his birth his father Hyrum Smith and his uncle, Joseph Smith the Prophet, and others, had been taken prisoners by the mob-militia of Missouri on the false charge of treason, and were under sentence to be shot. As a child Joseph F. Smith passed through the trying scenes of Missouri and Illinois, and in 1848 (Sept. 23) he entered the Salt Lake Valley with his mother. Although but a boy nine years of age, he drove an ox team across the plains from the Missouri River. In 1852 his mother, Mary Fielding Smith, died, and two years later, May 27, 1854, he left for a mission to the Hawaiian Islands, when but fifteen years of age. He performed active and faithful missionary service in that land and later in Great Britain and was ordained an apostle by President Brigham Young, July 1, 1866. October 8, 1867, he was chosen as one of the council of the twelve, succeeding Amasa M. Lyman. With the exception of the interim between the administration of President Taylor and that of President Woodruff, he served as a member of the First Presidency from October, 1880, until the death of President Snow.

An important step in the missionary work of the Church was the opening of the “Bureau of Information and Church Literature,” August 4, 1902, on the temple block. A small building for the entertainment of strangers and as a storehouse for literature was erected in 1902, and the work was placed under the direction of Benjamin Goddard, Thomas Hull, Arnold H. Schulthess and Josiah Burrows. About seventy-five members of the Church were called to act as guides and entertain visitors. Literature was freely distributed and much prejudice was removed. The first year more than one hundred and fifty thousand persons visited the block, and eighteen or twenty years later over four hundred thousand people, on the average, passed through the grounds annually. In 1904 a more commodious building was erected which has been added to from time to time until now an excellent building stands upon the ground for the benefit and comfort of strangers.

January 20, 1903, the legislature of Utah elected Reed Smoot United States senator. He had been a candidate before, but stepped aside in favor of another. April 8, 1900, he was called to the apostleship, and the anti-“Mormon” element in Utah made this a pretext for entering a protest against his being seated. As early as November 24, 1903, when it became known that he would be a candidate, the Ministerial Alliance, an organization of Protestant ministers of Salt Lake City, adopted resolutions in protest of his candidacy. Their grounds were that he was an apostle of the “Mormon” Church, and believed in polygamy. They had been successful in eliminating B. H. Roberts from political office in 1900, and this gave them encouragement to press the matter further in their campaign to disfranchise all the elders of the Church, and if successful, eventually all members of the Church. B. H. Roberts was denied his seat on the grounds that he was a polygamist; Reed Smoot was to be eliminated because he “believed in polygamy” and was an apostle of the Church. It was commonly reported that if Reed Smoot could be denied a seat in the senate, then any member of the Church who had been through the temple could also be deprived of his franchise, and this was the aim of these reverend gentlemen and their associates.

January 25, 1903, nineteen citizens1of Salt Lake City signed and forwarded to the senate of the United States a formal protest asking for the expulsion of Reed Smoot from the senate.2

In substantiation of these charges the protestants quoted from various sources, including many newspaper reports utterly unreliable and false upon their very face. The Rev. John L. Leilich also made separate affidavit stating among other falsehoods that Reed Smoot was a polygamist. As this charge was untrue the reverend gentleman was unable to prove his statements.

To all these charges Senator Smoot made full and complete denial in an answer in the District of Columbia, January 4, 1904. March 5, 1903, he had been sworn in as a senator and his case was referred to the committee on privileges and elections of which Julius C. Burrows of Michigan was chairman. Mr. Robert W. Tayler, of Ohio, who gained some prominence and notoriety in the case of B. H. Roberts, was the attorney for the protestants. Senator Smoot was represented by A. S. Worthington, of Washington, and Waldemar Van Cott, of Salt Lake City.

The case was first considered by the committee on privileges and elections, January 16, 1904, and continued before that committee until June 1906. The chairman, Julius C. Burrows, and other members of the committee manifested a spirit of extreme hatred in the case. It was apparent from the beginning that it was the Church of Jesus Christ of Latter-day Saints that was on trial before the nation, not Senator Reed Smoot. Many witnesses were called, including President Joseph F. Smith and other leaders of the Church, who were treated with very little consideration by the majority of the committee members. Thousands of petitions asking for Reed Smoot’s expulsion poured into the senate from all over the United States, and the spirit of prejudice ran high. During the two years of the investigation the Church was thoroughly advertised before the world. The press of the country, seeking for the sensational, grasped at every item of evidence detrimental to the interest of the Church and magnified much of the testimony, coloring it with additional falsehood. Nevertheless there appeared from time to time friendly comments and articles in various quarters where men were big and broad enough to face the prejudice of the world. It can be said in perfect truth that the investigation, while carried on in the spirit of extreme hatred, resulted beneficially for the Church.

June 11, 1906, the committee made report to the senate. The majority report, which was adverse to Senator Smoot, was signed by Chairman J. C. Burrows, and supported by Senators J. P. Dolliver, Edmund W. Pettus, Fred T. Dubois, Joseph Bailey, Lee S. Overman, and William A. Clark. They stated that “the more deliberately and carefully the testimony taken in the investigation is considered, the more irresistibly it leads to the conclusion that the facts stated in the protest are true.”

The minority report, signed by Senators Joseph B. Foraker, Albert J. Beveridge, William P. Dillingham, Albert J. Hopkins and Philander C. Knox, held to the opposite view.

The case was called up in the senate, December 13, 1906, and continued before that body—a large number of the senators making speeches—until February 20, 1907, when the final vote was taken. The resolution was amended so that it required the concurrence of two thirds of the senators present. The vote stood yeas 28, nays 42, and 20 not voting; consequently the result of the vote was that the resolution was rejected, and Senator Smoot retained his seat.

In January 1901, Thomas Kearns, a rich mining man, was elected by the legislature to the United States senate to fill a four-year term, which had been vacant for two years because the previous legislature failed to elect a senator. Mr. Kearns was very anxious to be returned to the senate, and sought the support of President Joseph F. Smith—in other words the support of the Church—which was not given, and he was informed that the Church was not in politics. Having obtained control of the Salt LakeTribunehe made it his personal organ of hate against the Church in general and President Joseph F. Smith in particular. He and others of like character, in the autumn of 1904, organized the “American Party.” The excuse offered for this political party was the investigation going on in the Reed Smoot case. This anti-“Mormon” political organization endured from 1904 until 1911, and during those years captured the machinery of Salt Lake City. A campaign of vindictive falsehood was conducted which was a disgrace and a foul blot on the state of Utah. During this time theTribunemaliciously cartooned, and wickedly vilified President Joseph F. Smith in its columns in a manner that would not have been tolerated anywhere outside of Utah. Finally, even anti-“Mormons” sickened of the condition, and the better element of the “American Party” joined with other citizens and put an end to the obnoxious condition.

The only reply President Joseph F. Smith made to these vicious and daily attacks, was to express himself as follows:

“I feel in my heart to forgive all men in the broad sense that God requires of me to forgive all men, and I desire to love my neighbor as myself; and to this extent I bear no malice towards any of the children of my Father. But there are enemies to the work of the Lord, as there were enemies of the Son of God. There are those who speak only evil of the Latter-day Saints. There are those—and they abound largely in our midst—who will shut their eyes to every virtue and to every good thing connected with this latter-day work, and will pour out floods of falsehood and misrepresentation against the people of God. I forgive them for this. I leave them in the hand of the just Judge.”

While the investigation at Washington was going on, Elders John W. Taylor and Matthias F. Cowley were requested by the senate committee as witnesses. President Smith was asked to locate them and have them go to Washington. In answer to his appeal they declined to go. It was discovered that they were out of harmony with the attitude of the Church regarding the manifesto of President Woodruff. They maintained that the manifesto applied to the United States only. However, the attitude of the Church was that it applied to the entire world.

This led to the discovery that some plural marriages had been entered into contrary to the announcement of President Woodruff, and also a statement made by President Lorenzo Snow. Therefore, President Smith, at the general conference, April 6, 1904, made the following official statement:

“Inasmuch as there are numerous reports in circulation that plural marriages have been entered into, contrary to the official declaration of President Woodruff of September 24, 1890, commonly called the manifesto, which was issued by President Woodruff, and adopted by the Church at its general conference, October 6, 1890, which forbade any marriage violative of the law of the land, I, Joseph F. Smith, President of the Church of Jesus Christ of Latter-day Saints, hereby affirm and declare that no such marriages have been solemnized with the sanction, consent, or knowledge of the Church of Jesus Christ of Latter-day Saints.“And I hereby announce that all such marriages are prohibited, and if any officer or member of the Church shall assume to solemnize or enter into any such marriage, he will be deemed in transgression against the Church, and will be liable to be dealt with according to the rules and regulations thereof and excommunicated therefrom.(Signed) “Joseph F. Smith.”“President of the Church of Jesus Christ of Latter-day Saints.”

“And I hereby announce that all such marriages are prohibited, and if any officer or member of the Church shall assume to solemnize or enter into any such marriage, he will be deemed in transgression against the Church, and will be liable to be dealt with according to the rules and regulations thereof and excommunicated therefrom.

(Signed) “Joseph F. Smith.”“President of the Church of Jesus Christ of Latter-day Saints.”

This statement, on motion of Francis M. Lyman, was presented to the conference and unanimously adopted. The agitation which followed led to the resignation, October 28, 1905, of Elders John W. Taylor and Matthias F. Cowley from the council of the apostles.

Monday, December 18, 1905, President Joseph F. Smith and about twenty-five others, including a number of the general authorities of the Church, left Salt Lake City, for Sharon, Vermont, to dedicate a monument on the farm where Joseph Smith the Prophet was born. This beautiful monument, with a polished granite shaft thirty-eight and one-half feet high—one foot for every year of the Prophet’s life —had been erected under the direction of Elder Junius F. Wells. December 23, 1905, the one hundredth anniversary of the Prophet’s birth, it was dedicated and unveiled, President Smith offering the prayer. A short time before this event the Mack farm, on which the monument stands, had been purchased by the Church and a cottage built on the spot where the old home stood in which the Prophet was born. Subsequently the Church purchased the Smith farm and Sacred Grove, in Manchester township, New York.

In the summer of 1906, President Joseph F. Smith and Presiding Bishop Charles W. Nibley went to Europe and spent some time in each of the missions. This was the first time a President of the Church, while holding that office, had stood on Europe’s soil. It proved to be a great blessing to the Saints abroad and encouraged and built them up in the faith. An incident worthy of record which occurred on that trip was the remarkable healing of John Roothoff, a boy eleven years of age, residing in Rotterdam. The youth was blind, but learning that President Smith would be present he said to his mother: “If you will take me with you to meeting and he (President Smith) will look into my eyes, I believe they will be healed.” He was permitted to accompany his mother, and at the close of the services President Smith greeted each individual and shook hands with them. As the mother presented her son, President Smith raised the bandage on his eyes, and blessed him. When he returned home the boy said: “Mamma, my eyes are well, I can’t feel any more pain. I can see now, and far, too.”

At the general conference of the Church in April, 1907, which was held shortly after the settlement of the case against Senator Smoot, the First Presidency of the Church issued an “Address to the World” which was read to, and adopted by, the conference. It set forth clearly the attitude of the Church respecting many matters which had been discussed during the hearing at Washington, and was also a reply to numerous magazine articles which appeared about that time written expressly for the injury of the Church.

It was stated in this address, in answer to the many false accusations, that the Church had respectfully submitted to the law enacted against plural marriage. “If it is urged that there have been instances of the violation of the anti-polygamy laws,” the document read, “the plain answer is that in every state and nation there are individuals who violate law in spite of all the vigilance that can be exercised; but it does not follow that the integrity of a community or a state is destroyed, because of such individual transgressions. All we ask is that the same common-sense judgment be exercised in relation to our community that is accorded to other communities.” It was also declared that the Church stood for the “absolute separation of Church and State; no domination of the State by the Church; no State interference with the functions of the Church, or with the free exercise of religion; the absolute freedom of the individual from the domination of ecclesiastical authority in political affairs; the equality of all churches before the law.

“The reaffirmation of this doctrine and policy, however, is predicated upon the express understanding that politics in the States where our people reside shall be conducted as in other parts of the Union; that there shall be no interference by the State with the Church, nor with the free exercise of religion. Should political parties make war upon the Church, or menace the civil, political, or religious rights of its members as such—against a policy of that kind, by any political party or set of men whatsoever, we assert the inherent right of self-preservation for the Church, and her right to call upon all her children, and upon all who love justice, and desire the perpetuation of religious liberty, to come to her aid, to stand with her until the danger shall have passed. And this openly, submitting the justice of our cause to the enlightened judgment of our fellow men, should such an issue unhappily arise. We desire to live in peace and confidence with our fellow citizens of all political parties and of all religions.”

President John R. Winder, first counselor in the First Presidency, died March 27, 1910. At the general conference in April following, Anthon H. Lund was advanced to the position of first counselor, and John Henry Smith was chosen as second counselor in the presidency. President John Henry Smith died October 13, 1911, and Elder Charles W. Penrose was chosen to succeed him, in the following December. The presiding patriarch, John Smith, died November 6, 1911, and his grandson, Hyrum G. Smith, was sustained in that calling at the general conference of the Church, April 6, 1912.

During the year 1912, on account of civil war in Mexico and the constant raid of banditti and guerillas, the members of the Church residing in the Juarez Stake were robbed and persecuted and finally forced to seek refuge in the United States. With the hope that they would again return to their homes most of them located near the border, but as time passed and the condition did not improve, a large number moved away and located in other stakes, abandoning their property in Mexico. Some who remained near the border have again returned to their homes, and there is some prospect (1921) that they may be partially reimbursed for their losses.

In the summer of 1914, Archduke Franz Ferdinand, heir to the throne of Austria-Hungary, was murdered by a Serbian student. This event caused strained relations to exist between Austria and Serbia. Austria, backed by Germany, was not willing to accept the conciliatory note of the smaller country, which did everything possible to avoid a rupture, and declared war July 28, 1914. The action was followed by a declaration of war by Germany against Russia on a pretext, August 1. Germany also made an attack on France, attempting to go through Belgium, against the wishes of that kingdom, to expedite their advancement. The invasion of Belgium brought Great Britain into the conflict, and eventually most of the countries of the earth were drawn into the war. Due to Germany’s ruthless submarine campaign on the high seas, the United States was forced to declare war against that power, April 6, 1917. Those nations which were not actually aligned with one or the other hostile force, were caused to suffer great privation and hardship. The great conflict continued until November 11, 1918, when an armistice was declared, which later resulted in a treaty of peace, Germany and her Allies, Austria-Hungary and Turkey, being required to pay enormous war indemnity. Millions of lives were sacrificed and billions in property destroyed during the four years of actual conflict, and at the close the nations found themselves on the verge of bankruptcy.

During the first year (1917) the United States was in the war, 3,854 members of the Church were in the army; 616 in the navy; 196 in the marines and over 800 in other branches of the service, including the Red Cross and medical corps. By the early part of January, 1919, there were 14,975 members of the Church in the service. Between six and seven hundred lost their lives during the period of the war.

The world war was a further fulfilment of the prophecy on war, given to Joseph Smith, Christmas day, 1832, wherein the revelation states that “the days will come that war will be poured out upon all nations.” This revelation on war was partly fulfilled during the rebellion of the Southern States, which was the beginning of the end, according to the revelation. There are yet other things pertaining to war and the vexation of the nations, spoken of in that prophecy, which are to be fulfilled.

The administration of President Joseph F. Smith was noted chiefly for the prosperity and advancement of the Church during the seventeen years of his presidency. The work spread abroad in the earth as well as in the stakes of Zion. Meeting houses and tabernacles, with all the modern conveniences, were erected in many stakes and wards. Even in the mission fields commodious headquarters and churches were purchased or built in various places. The Dr. Groves Latter-day Saints Hospital, one of the best in the country, was erected. Two large and important structures, the Bishop’s Building and the Church Office Building, were built for the purpose of taking care of the various offices and departments of Church work. The Church school system was advanced and enlarged, and the very best facilities were obtained for the education of the youth of Zion. Two temples, one at Cardston, Canada, and one at Laie, Hawaii, were under course of erection, and the work for the salvation of the dead received an impetus which filled the present temples to overflowing. The Church was placed in a position to command the respect of all honest men. Prejudice was overcome, and the great men of our nation commenced to look upon the Latter-day Saints with more kindly feelings.

In the spring of 1918, President Smith commenced to fail in health, and during the late summer and fall he attended to most of his business matters in his own room, spending very little time at the office. He would generally take a short automobile ride in the afternoon, from which he received great benefit. During the October conference (1918) he was improved and presided at all the sessions. His opening address was heard in all parts of the tabernacle, but was not delivered with his usual physical vigor. After the conference he was again confined to his room the greater part of his time. October 3, 1918, the day before the conference convened, he received a remarkable manifestation in which much additional light was revealed regarding the salvation of the dead and the visit of the Savior to the world of spirits after his crucifixion. He made reference, indirectly, to this vision in his remarks at the conference, but it was not published until December, having first been submitted, October 31, to the counselors in the presidency and the apostles and patriarch and unanimously accepted by them.

Sunday, November 17, 1918, President Smith was taken with an attack of pleurisy which continued to grow in intensity, finally developing into pleuro-pneumonia, and he passed away, Tuesday morning, November 19. No public funeral could be held as the city was under quarantine because an epidemic of influenza was over all the land. Thousands of people lined the streets as the cortege passed and services in the cold open air were held at the grave, where brief remarks were made by President Heber J. Grant and Bishop Charles W. Nibley. President Anthon H. Lund had charge of the services and President Charles W. Penrose dedicated the grave.

1.These nineteen were: Rev. William M. Paden, Parley L. Williams, Edward B. Critchlow, E. W. Wilson, Charles C. Goodwin, L. W. Colbath, William A. Nelden, Rev. Clarence T. Brown, Ezra Thompson, J. J. Corum, George R. Hancock. W. Mont Ferry, Rev. John L. Leilich, Harry C. Hill, Clarence E. Allen, George M. Scott, S. H. Lewis, H. G. McMillan and Rev. Abiel Leonard. L. W. Colbath later withdrew his name.

2.This protest was divided under six heads as follows:1. The Mormon Priesthood according to the doctrine of that Church, is vested with supreme authority in all things temporal and spiritual.2. The first presidency and twelve apostles are supreme in the exercise and transmission of the mandates of this authority.3. As this body of men has not abandoned the principles and practices of political dictation, so also it has not abandoned belief in polygamy and polygamous cohabitation.4. That this is the attitude of the first presidency and apostolate, even since the suspensory manifesto of 1890, is evidenced by their teachings since then.5. This body of officials, of whom Senator-elect Smoot is one, also practice or connive at and encourage the practice of polygamy and polygamous cohabitation, and those whom they have permitted to hold legislative office have, without protest or objection from them, sought to pass a law nullifying enactments against polygamous cohabitation.6. The supreme authorities in the Church, of whom Senator-elect Reed Smoot is one, to-wit, the first presidency and twelve apostles, not only connive at violation of, but protect and honor the violators of the laws against polygamy and polygamous cohabitation.

2.This protest was divided under six heads as follows:

1. The Mormon Priesthood according to the doctrine of that Church, is vested with supreme authority in all things temporal and spiritual.

2. The first presidency and twelve apostles are supreme in the exercise and transmission of the mandates of this authority.

3. As this body of men has not abandoned the principles and practices of political dictation, so also it has not abandoned belief in polygamy and polygamous cohabitation.

4. That this is the attitude of the first presidency and apostolate, even since the suspensory manifesto of 1890, is evidenced by their teachings since then.

5. This body of officials, of whom Senator-elect Smoot is one, also practice or connive at and encourage the practice of polygamy and polygamous cohabitation, and those whom they have permitted to hold legislative office have, without protest or objection from them, sought to pass a law nullifying enactments against polygamous cohabitation.

6. The supreme authorities in the Church, of whom Senator-elect Reed Smoot is one, to-wit, the first presidency and twelve apostles, not only connive at violation of, but protect and honor the violators of the laws against polygamy and polygamous cohabitation.

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