Latter-day Saint History

What Revelations Did John Taylor Receive?

The prophet published two revelations, but the alleged 1877 vision isn’t one of them.

John Taylor received many revelations, but they aren’t known as well as those of Joseph Smith. Most of the later presidents of the Church never published revelations in the same style as the Prophet Joseph, but John Taylor did publish two—and recorded several more. This discussion focuses on the revelations of John Taylor, the third president of the Church of Jesus Christ of Latter-day Saints.

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How many revelations do we know about John Taylor recording?

As the senior apostle, John Taylor became the leader of The Church of Jesus Christ of Latter-day Saints after Brigham Young died on August 29, 1877. He led during a three-year apostolic interregnum as president of the Quorum of the Twelve. After the First Presidency was reorganized on October 10, 1880, he officially became president of the Church.

They haven’t been the norm for the prophet-presidents.

There are nine recorded revelations of John Taylor that are generally accepted as authentic. They were recorded between November 19, 1877 and December 25, 1884. Eight of these are recorded in a booklet kept by George F. Gibbs, while various copies of them were also recorded in other journals kept by church members. Only two of these nine were published during John Taylor’s lifetime.

In addition, there are rumors and records of a few more revelations possibly being recorded while John Taylor was in hiding. These include a purported September 27, 1886 revelation that plays a role in the claims behind many of the fundamentalist Latter-day Saint groups. There is not consensus on whether this revelation was recorded by John Taylor or if it is a forgery.[1]

What are the revelations that John Taylor recorded like?

John Taylor’s written revelations are styled after the revelations of Joseph Smith, Jr. recorded in the Doctrine and Covenants. They are presented as being in the voice of the Lord, speaking to Latter-day Saints. This style of revelation was called “covenants” or “commandments” by early Latter Day Saints. Christopher Blythe has also offered an academic label as “dialogic revelations.”[2]

Take, for example, the revelation that John Taylor wrote in May 1884, after the dedication of the Logan Temple:

As thou hast asked Me concerning this temple, thus saith the LORD: I accept this house which thou hast built; and also the labors of the Committee, the Superintendent, and the Architect thereof, and of those who have in anywise contributed to the building or beautifying the same, by their labor or by their means; and inasmuch as it shall be preserved pure and not by defiled, My presence shall be there, even the power of My Spirit, the Gift of the Holy Ghost; which shall in this house hereafter be more fully understood; and I will acknowledge the ordinances which shall be administered therein, both for the living and the dead; and My blessings shall attend the administration of the ordinances, and shall rest upon those who administer therein, inasmuch as they comply with the order of My house, and act with purity and singleness of heart before Me, according to My word, My ordinances and My law; and this house shall be a house of prayer, a house of learning, a house of God, wherein many great principles pertaining to the past, to the present, and the future shall be revealed. And My word and My will be made known, and the laws of the universe, pertaining to this world and other worlds be developed; for in these houses which have been built unto Me, and which shall be built, I will reveal the abundance of those things pertaining to the past, the present, and the future—to the life that now is, and the life that is to come, pertaining to law, order, rule, dominion, and government; to things affecting this nation and other nations. The laws of the heavenly bodies in their times and seasons, and the principles or laws by which they are governed, and their relation to each other, and whether they be bodies Celestial, Terrestrial, or Telestial shall all be made known as I will, saith the LORD.

For it is My will and My purpose to place My people in closer communion with the heavens, inasmuch as they will purify themselves and observe more diligently My law; for it is in Mine heart to greatly bless and exalt My people, and to build up, exalt, and beautify My Zion, inasmuch as they shall observe My law.

Even so, Amen.

John Taylor Revelation, May 1884

Why is John Taylor an outlier in how he recorded revelations?

John Taylor followed the example set by Joseph Smith, Jr. in capturing his revelations in text. Despite that example set by Joseph Smith, dialogic revelations have not been the norm for the prophet-presidents of the Church to use in communicating their revelations. Brigham Young only published one revelation (Section 136).

Wilford Woodruff recorded several revelations in this style in his journals over his years as an apostle, but never published any of them broadly. The closest we come after Wilford Woodruff is Joseph F. Smith’s vision that was later canonized as D&C 138, but even that one is not a dialogic revelation.

Even Joseph Smith, Jr. moved away from using dialogic revelations as the primary vehicle to communicate his revelations (though he never completely abandoned the practice). The majority of his dialogic revelations were recorded between 1829–1833. It is notable that most of the sections in the Doctrine and Covenants from the later years of Joseph Smith are letters or records of sermons rather than dialogic revelations.

A major outlier is Section 132, which was written specifically because Hyrum Smith believed that a dialogic revelation would convince Emma Hale Smith that she needed to embrace polygamy.[3]

The greater portion were not addressed to the Church as a whole.

Christopher Blythe gave his explanation for why Brigham Young chose to communicate revelations in other ways:

Young responded to his lack of dialogic revelations on numerous occasions. He explained that when a revelation was placed into the words of deity and the Saints were not abiding its precepts, they risked greater condemnation than if it was just given as encouragement from a church leader. He argued that the Saints should not expect new revelations when they hadn’t lived up to the “thus saith the Lord” revelations that Joseph Smith had received—including the law United Order.[4]

In the case of a revelation about the United Order, Brigham Young toyed with the idea of publishing it as a dialogic revelation. He even presented it as such in one meeting in southern Utah.

In the end, however, he backed away from publishing that revelation, only stating in other public discourses that he was commanded by the Lord to encourage the Latter-day Saints to join a United Order.[5] Later presidents of the Church followed Brigham Young’s approach of avoiding dialogic revelations. John Taylor stands out as the prophet-president who took a different approach.

John Taylor’s revelations may have benefitted from his skills as a writer in the early history of the Church.

What role did George Reynolds play in the John Taylor revelations?

George Reynolds is most famous for his role in the legal battles over plural marriage as the subject of a test case that made its way up through the court system to the Supreme Court of the United States. His role in the revelations, however, is more directly connected to his position as secretary for the First Presidency. When John Taylor was recording his revelations, he generally dictated them to Reynolds.

As Reynolds explained in an article he wrote for the Juvenile Instructor:

It was my privilege to write from President Taylor’s dictation nearly all the revelations that he received. When I reported at the Gardo House in the morning I would occasionally find him writing at a table either in his bed room or in the small office on the west side of the building, occupied by myself. On my arrival, he would arise, I would seat myself where he had been sitting, and he would continue the revelation he had commenced to write by dictating it to me. While so doing he generally walked backwards and forwards along the room. When the writing was finished I read it to him, generally more than once, and he would say, “Yes, that’s right.” On only one occasion do I remember that he made any alteration in that which was written. There was one short phrase that did not appear quite plain. I read it over to him three times, he then slightly changed it, and when I again read it, he said, “That’s right.”[6]

Reynolds was the scribe who recorded most of John Taylor’s revelations.

What were the two John Taylor revelations that were published during his lifetime?

The two revelations that were published were recorded on October 13, 1882 and April 14, 1883.

1882 revelation

The October 13, 1882 revelation was received in response to the need to call two new apostles to the Quorum of the Twelve, among other administrative concerns. George Teasdale and Heber J. Grant were appointed to fill the vacancies in the Twelve. The revelation also offered other council, including an emphasis on Church leaders practicing plural marriage, “for it is not meet that men who will not abide My law shall preside over My Priesthood.” It was published as a three-page pamphlet.[7]

1883 revelation

The April 14, 1883 revelation had to do with the organization of the Quorums of the Seventy. Seventies were more akin to missionary-focused elders than the general authority role that is implied today. Men were called to specific quorums and those quorums were not organized geographically.

The move from Illinois to Utah and the subsequent colonization efforts of the Saints wreaked havoc on these quorums, with each quorum scattered across the Intermountain West. The First Presidency outlined a plan in writing to adjust their organization to reflect the realities of 1883 and discussed this plan with the Quorum of the Twelve and the First Seven Presidents of the Seventies.

Afterwards, John Taylor prayed to know the will of the Lord and recorded a revelation that declared, “What ye have written is my will, and is acceptable unto me.” It also offered a few words of comfort and guidance to leaders of the Church. The document outlining the adjustments and the revelation were published together in a booklet shortly afterwards.[8]

Both of these revelations were printed in several European editions of the Doctrine and Covenants. They continued to be part of the Swedish, German, and Danish Doctrine and Covenants through the 1920s.

Why were many of the John Taylor revelations never published?

George Reynolds offered this brief explanation: “Only a few of the revelations given through him have been published, as the greater portion were not addressed to the Church as a whole, or to the world, but to individuals or special bodies of brethren.”[9]

While the same could be said of many of the revelations included in the Doctrine and Covenants (the publication of which allows others to “overhear” conversations with the Lord), it makes sense to limit the receipt of the revelations to those for whom they were intended.

Do we know why John Taylor’s revelations were never added to the English Doctrine and Covenants?

John Taylor’s revelations were never included in the English Doctrine and Covenants because of their connection to plural marriage. In the era after the Manifesto of 1890 and the Second Manifesto of 1904 (especially the 1920s and 1930s when relations with the Mormon fundamentalists reached a breaking point), Church leaders worked to distance the Church’s image from polygamy.

John Taylor, on the other hand, was working in an era when the Church’s leaders were insistent that plural marriage was a command from God that must continue, and that view is on full display in his revelations.

The revelation came to be associated with an elaborate vision.

In the context of the time “My law” referred specifically to plural marriage. Thus, statements that “it is in Mine heart to greatly bless and exalt My people, and to build up, exalt, and beautify My Zion, inasmuch as they shall observe My law,”[10] “it is not meet that men who will not abide My law shall preside over My Priesthood,”[11] or “any kingdom, or government, or dominion … if they fight against Me and My laws, and My church, and My kingdom, they shall be overthrown in Mine own due time,”[12] can be interpreted as statements that obedience to the principle of plural marriage is essential.

Subsequent revelation and policy changes made by Wilford Woodruff, Joseph F. Smith and Heber J. Grant supplanted the idea that plural marriage was essential and rendered those aspects of the John Taylor revelations obsolete.

Did John Taylor Have an Apocalyptic Vision on December 16, 1877?

The short answer is no, but that hasn’t stopped people from claiming that he did, similar to the Horseshoe Prophecy.

The basis of those claims is a document that Wilford Woodruff copied into his journal on June 15, 1878, noting that “I had a vary strange vision copied in the office to day of a Desolating sickness which covered the whole land.” The vision was anonymous, with the space where the name of the recipient would have been recorded left blank.

In the vision, the individual fell asleep or entered a vision state after reading “the Revolations in the French Language” and had a dream about trying to get out of speaking during a meeting in the Ogden Tabernacle. In the dream, they were asked to speak, went to do so, but then were transported to various cities in the United States, including Salt Lake City, Omaha, Council Bluffs, Washington D.C., Baltimore, Philadelphia, New York City, and Independence Missouri. They then returned to the Ogden Tabernacle in the vision, before waking up when he “heard the City Hall clock strike Twelve.”

The person who recorded the vision stated that they saw horrific things in each city. Diseases leaving the cities full of the dead, mothers drinking the blood of their children, men killing each other “in the most horrid manner”, a fire in New York City, and “Death and Destruction evry whare.” Missouri was “a complete wilderness,” but at Independence, they saw “Twelve men dressed in the robes of the Temple stand[in]g in a square or nearly so” with “myriads of Angels hovering over them and around about them,” singing the words “Now is esstablished the Kingdom of our God and his Christ and He shall reign forever and Ever, and the Kingdom shall never be Thrown down for the Saints have overcome.”[20]

The Ogden Tabernacle was featured in the December 16, 1877 revelation inaccurately attributed to John Taylor.

It’s a striking vision that resonates well within Latter-day Saint circles (particularly those that value an apocalyptic worldview), hence the interest that has followed it as it has circulated since at least 1878.

But it is anonymous in origin and of dubious validity. In fact, it is actually a fairly recent development in the history of this vision to attribute it to John Taylor, likely on the basis that the author was reading in French and that President Taylor had recently become the leader of the Church at the time the vision supposedly occurred. For most of its history, the Church leader to whom it was connected was Joseph F. Smith.

Joseph F. Smith, along with his son Joseph Fielding Smith, both denounced the vision as well as claims that it was authored by Joseph F. Smith. First, in 1880, he stated the following:

So far as this pretended vision has been connected with my name it is a fraud. I never had such a vision and am wholly ignorant of its author, and my name has been used in connection with it entirely without my knowledge.

Deseret Evening News, 17 November 1880 [PDF].

Notably, John Taylor did not come forward in 1880 to claim the vision in Joseph F. Smith’s stead.

In 1918, President Joseph F. Smith again denounced the vision:

This wonderful, mysterious revelation that I have been said to have received a great many years ago, was given in French, and I never knew but two or three words in French in my life; consequently, I could not have been the originator of that revelation. I want you to understand that. I have denied it, I suppose, a hundred times, when I have been inquired of about it. It was gotten up by some mysterious person who undertook to create a sensation and lay the responsibility upon me. I am not guilty.

In Conference Report, October 1918, 57.

His son, Elder Joseph Fielding Smith likewise denounced the vision at that time:

There is a lying spirit abroad in the land. In my travels in the stakes of Zion, my attention has been called, on a number of occasions, to a purported revelation or vision or manifestation, whatever it may be called, supposed to have been received by President Smith sometime in the distant past …

I want to say to you, my brethren and sisters, that if you understand the Church articles and covenants, if you will read the Scriptures and become familiar with those things which are recorded in the revelations from the Lord, it will not be necessary for you to ask any questions in regard to the authenticity or otherwise of any purported revelation, vision, or manifestation that proceeds out of darkness, concocted in some corner, surreptitiously presented, and not coming through the proper channels of the Church. Let me add that when a revelation comes for the guidance of this people, you may be sure that it will not be presented in some mysterious manner contrary to the order of the Church.

In Conference Report, October 1918, 55.

Despite all of these denunciations of the vision, Joseph Fielding Smith found it was still necessary to write yet another denunciation in April 1931:

Several times within the past three months I have been approached by individuals and have received communications through the mails, making inquiry concerning a certain purported revelation said to have been given many years ago to President Joseph F. Smith, in which he saw the destruction of many great cities and many countries of the world and other very unusual things. Inquiry has also been made regarding a purported vision given to the Prophet Joseph Smith in relation to the same things, and which has been in circulation for many years. …

At the October Conference of the Church in the year 1918, which was the last General Conference attended by President Joseph F. Smith, I made some remarks in relation to these two so-called visions and pointed out the fact that they were not true. At the close of my remarks President Smith arose and also spoke of them. …

Now, I think we are fortunate in having President Smith’s own expression in regard to these purported revelations. It seems strange to me that now, some twelve years later, we still find them in circulation. But the thing that astonishes me more is the fact that members of the Church seem to be bewildered and in wonderment whether or not these purported revelations were indeed given to the Prophet Joseph and to President Joseph F. Smith.

Conference Report, April 1931, 69.

The fact that the vision persistently has attached itself to presidents of the Church, despite repeated denunciations of authorship and content led historian Ardis E. Parshall to call it the “vision that will not die,” while writing her own denunciation of the vision:[21]

There is no record that John Taylor spoke up and claimed the vision as his, in 1878 or in 1880 or at any other time. When the “vision” was repudiated as being Joseph F. Smith’s in 1880 – with the Deseret News notice being given wide circulation by being reprinted in the Millennial Star – John Taylor did not claim it as his own. No church official associated it with John Taylor when it was discussed in 1880 … or in 1918 … or in 1931. …

Know it for what it is: a “manifestation that proceeds out of darkness, concocted in some corner, surreptitiously presented, and not coming through the proper channels of the Church.”

Parshall, Ardis E. “”Concocted in Some Corner”: A Bogus “Vision” Surfaces Again … and Again … and Again.”, 29 Oct 2012.

What is the purported September 27, 1886 revelation?

John Taylor spent the last couple years of his life in hiding to avoid arrest for practicing polygamy. The secrecy about his location and activities during that time created room for confusion and rumors about what he was saying and doing—both at the time and later on.

One of those rumors was that President Taylor received a revelation on September 27, 1886 that read as follows:

My son John, you have asked me concerning the New and Everlasting Covenant how far it is binding upon my people.

Thus saith the Lord: All commandments that I give must be obeyed by those calling themselves by my name unless they are revoked by me or by my authority, and how can I revoke an everlasting covenant, for I the Lord am everlasting and my everlasting covenants cannot be abrogated nor done away with, but they stand forever.

Have I not given my word in great plainness on this subject? Yet have not great numbers of my people been negligent in the observance of my law and the keeping of my commandments, and yet have I borne with them these many years; and this because of their weakness—because of the perilous times, and furthermore, it is more pleasing to me that men should use their free agency in regard to these matters. Nevertheless, I the Lord do not change and my word and my covenants and my law do not, and as I have heretofore said by my servant Joseph: All those who would enter into my glory must and shall obey my law. And have I not commanded men that if they were Abraham’s seed and would enter into my glory, they must do the works of Abraham. I have not revoked this law, nor will I, for it is everlasting, and those who will enter into my glory must obey the conditions thereof; even so, Amen.[13]

In the years following the Second Manifesto of 1904, John Taylor’s son—Elder John W. Taylor of the Quorum of the Twelve—continued to perform plural marriages, going against the will of the First Presidency to do so.

When he faced disciplinary action in 1911, he claimed to have found the revelation in his father’s papers after President John Taylor had died and John W. Taylor used it as justification for his actions.[14]

Later on, the revelation came to be associated with an elaborate vision in the accounts of Joseph W. Musser, John W. Woolley, Lorin C. Woolley, and others. They claimed that there was a meeting in September 1886.

Prior to the meeting, John Taylor is said to have met with Jesus Christ and Joseph Smith, and to have received the revelation and been commanded that plural marriage should be kept alive by a group separate from the Church hierarchy.

In these accounts as they evolved in the 1910s and 1920s, the following day, the Woolleys, George Q. Cannon and others were said to have been set apart to keep “the principle” alive, including sufficient priesthood authority to perform marriage sealings and pass on that authority.

These claims became the foundation of many of the fundamentalist groups that descend from this Council of Friends (also known as the Woolley Group or the Priesthood Council), including the FLDS church, Apostolic United Brethren, Righteous Branch of the Church of Jesus Christ of Latter-day Saints, the Davis County Cooperative Society, etc.[15]

Are there indications on whether or not the September 27, 1886 is authentic?

It’s difficult to say. Part of the problem is that the debate is shaped by polemic arguments between fundamentalist Mormons and members of The Church of Jesus Christ of Latter-day Saints. The former bases the justification for their organizations’ existence on this revelation and the meeting that they claim happened in 1886. The Church rejects those claims.[16] Thus, both sides have a vested interest in proving that the revelation is either authentic or a forgery.

That being said, the revelation is not all that different from the rhetoric and statements of Church leaders at that time (including John Taylor). Wilford Woodruff, for example, recorded a revelation in his journal on November 24, 1889 that stated:

I the Lord hold the destiny of the Courts in your midst, and the destiny of this nation, and all other nations of the earth in Mine own hands; all that I have revealed, and promised and decreed concerning the generation in which you live, shall come to pass, and no power shall stay My hand. … Place not yourselves in jeopardy to your enemies by promise; your enemies seek your destruction and the destruction of My people. If the Saints will hearken unto My voice, and the counsel of My servants, the wicked shall not prevail.[17]

Wilford Woodruff displayed a similar mindset to John Taylor in feeling that plural marriage should not be ended, even in the year leading up to the Manifesto. In that context, it is possible that John Taylor would write a document like the purported revelation.

At the same time, the claim that the revelation was written by John Taylor does have some problems. As Richard Neitzel Holzapfel and Christopher C. Jones wrote: “The issue of corroborative documentation for the revelation … remains the most significant obstacle in connecting it with President Taylor.”

They noted those who were with John Taylor in hiding—George Q. Cannon,  L. John Nuttall, and Samuel Bateman—left no record of the revelation or meeting in their journals. “The silence is deafening, raising serious questions about the purported revelation’s authenticity.”[18] There is a lack of contemporary documentation to corroborate the claims of the revelation. Thus, there isn’t a clear indication on whether the purported 1886 revelation was actually written by John Taylor.

What is the significance of the John Taylor revelations?

The revelations of John Taylor are a testament to the principle of ongoing revelation to the presidents of the Church. As John Taylor observed in 1847:

From the time that Adam first received a communication from God, to the time that John, on the Isle of Patmos, received his communication, or Joseph Smith had the heavens opened to him, it always required new revelation, adapted to the peculiar circumstances in which the church or individuals were placed.[19]

The same applied during John Taylor’s administration as leader of the Church.

The First Presidency: George Q. Cannon, John Taylor, and Joseph F. Smith.

Another reason the revelations are important is that the revelations were received in response to specific circumstances and concerns, so they also provide a window into the issues with which John Taylor was dealing during the 1870s and 1880s.

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Further Reading

Learn more about John Taylor and early Latter-day Saint history in these articles:

John Taylor and Revelation Resources


[1] Richard Neitzel Holzapfel and Christopher C. Jones, “‘John the Revelator’: The Written Revelations of John Taylor”, in Champion of Liberty: John Taylor, edited by Mary Jane Woodger (Provo: BYU, 2009),

[2] Christopher James Blythe, “Brigham Young’s Newly Located February 1874 Revelation,” BYU Studies Quarterly: Vol. 58 : Iss. 2 , Article 6. Available at:

[3] William Clayton, Affidavit, Salt Lake Co., Utah Territory, 16 Feb. 1874, 3, Church History Library.

[4] Christopher Blythe, “Scholar Finds Brigham Young Revelation”, From the Desk October 1, 2019,

[5] Blythe, “Brigham Young’s Newly Located February 1874 Revelation.”

[6] George Reynolds, “Revelation—Inspiration,” Juvenile Instructor, March 1, 1902, 131.

[7] Revelation Given through President John Taylor, at Salt Lake City, Utah Territory, October 13, 1882 (Salt Lake City, 1882).

[8] “To the Seventies” (Salt Lake City, 1883).

[9] Reynolds, “Revelation—Inspiration,” 130.

[10] John Taylor, May, 1884 Revelation, emphasis added,

[11] Revelation Given through President John Taylor, at Salt Lake City, Utah Territory, October 13, 1882 (Salt Lake City, 1882).

[12] Revelation Received on June 28, 1882, at Salt Lake City, Utah Territory.

[13] “Revelation given to John Taylor, September 27, 1886, copied from the original manuscript by Joseph F. Smith, Jr., August 3,1909,” John Taylor Papers, Church History Library.

[14] Minutes of Council of Twelve Meeting concerning fellowship of John W. Taylor, son of John Taylor, and Apostle of the Lord Jesus Christ, held in the Salt Lake Temple, February 22, 1911, at 10 am, at which were present: President Francis M. Lyman, Heber J. Grant, Hyrum M. Smith, Charles W. Penrose, George F. Richards, Orson F. Whitney, David O. Mckay, Anthony W. Ivins, and Joseph F. Smith, Jr. Original in LDS Archives. Cited in Stephen C. Taysom, “A Uniform and Common Recollection: Joseph Smith’s Legacy, Polygamy, and the Creation of Mormon Public Memory, 1852-2002”, Dialogue: A Journal of Mormon Thought, Vol. 35, No. 3 (2002): 113–144.

[15] See Anne Wilde, “Fundamentalist Mormonism: Its History, Diversity and Stereotypes, 1886–Present,” in Scattering of the Saints: Schism within Mormonism,ed. Newell G. Bringhurst and John C. Hamer (Independence, MO: John Whitmer Books, 2007), 258–289. See also Craig L. Foster, “The Persistence of Plural Marriage within Mainstream Mormonism: The Example of the Barr and Mary Lance Musser Family,” Scattering of the Saints, 290–314.

[16] J. Reuben Clark wrote a lengthy “Third Manifesto” that tackled the question head-on. See Deseret News, Church Section,17 June 1933. See also Messages of the First Presidency of the Church of Jesus Christ of Latter-day Saints, ed. James R. Clark (Salt Lake City: Bookcraft Inc., 1971), 5:315-330.

[17] Wilford Woodruff Journal, November 24, 1889. “Journal (January 1886 – December 1892),” November 24, 1889, The Wilford Woodruff Papers, accessed November 14, 2023,

[18] Holzapfel and Jones, “John the Revelator.”

[19] John Taylor, “On Priesthood,” Millennial Star No. 21, vol IX (November 1, 1847), 321-326.

[20] “Journal (January 1, 1873 – February 7, 1880),” June 14, 1878 – June 15, 1878, The Wilford Woodruff Papers, accessed April 26, 2024,

[21] Parshall, Ardis E. “”Concocted in Some Corner”: A Bogus “Vision” Surfaces Again … and Again … and Again.”, 29 Oct 2012,

By Chad Nielsen

Biotech professional. Armchair historian. Latter-day Saint.

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