OVER THE WALL OF OPPRESSION

PART I, CHAPTER SIX

By Dr. Leland Jensen

THE ADVENT OF THE CITY OF GOD,

THE NEW JERUSALEM,

WITH THE STREET OF THE CITY AS PURE GOLD

The prophecies for the establishment of the Holy City in America are as old as the hills. Isaiah tells us that Jesus will come in the mountains of the Northwest.

Thus saith the LORD, In an acceptable time have I heard thee [Jesus], and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages [David’s lineage]; That thou mayest say to the prisoners [in the Montana State Prison], Go forth; to them that are in darkness [the Christians and the Covenant-breaking Baha'is], Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places.… And I will make all my mountains a way, and my highways shall be exalted. Behold, these shall come from far [America]: and, lo, these from the north and from the west [northwest]; and these from the land [Leland] of Sinim. (98)

Montana is a northern state bordering on Canada. Deer Lodge is in the Rocky Mountains in the far west of Montana, fulfilling the prophecy of coming in the mountains of the North and West. There are numerous prophecies concerning Jesus coming in the West, in America, and in Deer Lodge.

Two Mountains of Brass

The Mormons thought Jesus would come to the Mormon Temple in Salt Lake City in Utah. But George Williams, who was associated with the Mormons, prophesied and had visions where he saw Jesus coming in the Deer Lodge Valley in Montana, where the temple of God, the City of the Great King, the New Jerusalem, is to be built.

AND I turned, and lifted up mine eyes, and looked, and behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. (99)

In Hebrew, the word for copper and brass is the same. On either end of the Deer Lodge Valley (where the prison is located in the city of Deer Lodge), are the world’s two largest mountains of copper in Lincoln, Montana, and Butte, Montana.

Butte is called the ‘Richest Hill on earth.’ In 1900, Butte produced about one-quarter of the United States’ copper output, and one-seventh of the world’s copper! (100) Butte is also called the city a mile high and a mile deep. It is a mile high in the Rocky Mountains, and a mile deep with copper mines. Likewise, it is known that Lincoln, Montana has even more copper than Butte, though it hasn’t been tapped yet.

It is between these two mountains of brass that the Old Montana Prison in Deer Lodge was built. It has a wall surrounding it, with seven towers in the walls. This structure fulfills the prophecy in the book of Ezekiel for the seven-towered temple called Ezekiel’s Temple. This is the location that was foretold for the return of Jesus to enter through the eastern gate of Tower #7, between the two pillars of Jachin and Boaz (representing Jesus and Baha'u'llah). According to the Bible, Boaz and Jachin were two copper, brass, or bronze pillars which stood in the porch of Solomon’s Temple, the first temple in Jerusalem (1 Kings 7:21).

From the prison in Deer Lodge, between these two mountains of brass (Lincoln and Butte), the chariots of God and His heavenly army, led by the return of Jesus, will gather to be sent out into the world proclaiming the good news of the establishment of the Kingdom of God.

In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot grizzled and bay horses. Then I answered and said unto the angel that talked with me, What are these, my lord? … These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth. (101)

The Mormons and Morrisites

Ten years after the Mormons entered the Great Salt Lake area in Utah in 1857, they had become very corrupt under the leadership of Brigham Young. Around this time, a man by the name of Joseph Morris rose up in opposition to the corruption of Brigham Young. He was a relatively unknown Mormon. Like Martin Luther who in his day was just one simple monk against the great Pope, Morris had no intention of starting his own religion. He just wanted to reform the Mormon Church in Utah and get rid of all the corruption so they could continue on their true path. Like the Pope refused to reform to Martin Luther’s teachings, Brigham Young would not reform and decided that Joseph Morris had to be dealt with.

Joseph Morris and the Morrisites

Upon arriving in the Salt Lake valley in 1847, Brigham Young set out to establish an independent state free from outside interference. In 1849, a petition was presented to the United States Senate. However, it was denied, partly due to the Mormon practice of polygamy, but also due to its practice of imposing duties on all goods imported into the Salt Lake region from the rest of the United States.

There were no laws prohibiting polygamy in the Territory of Utah prior to 1862. The Mormons believed it had been commanded through a “revelation” received by Joseph Smith while in Nauvoo during the year 1843. The practice, held in secret for many years, was made known to only a few whom Smith felt were ready to understand celestial marriage and plurality of wives. In August 1842, Smith wrote:

If we seek first the kingdom of God, all good things will be added. So with Solomon. First he asked wisdom and God gave it to him, and with it every desire of his heart, even things which might be considered abominable to all who understand the order of heaven only in part, but which in reality were right, because God gave and sanctioned them by special revelation. (102)

In the biography of Lorenzo Snow, it is related that Joseph Smith knew he had been commanded to go forward, set the example, and establish celestial plural marriage. If not, then his priesthood would be taken from him and he would be destroyed.

John D. Lee said Smith “dared not proclaim it publicly.” (103) It was not until a conference was held in Salt Lake City on August 28, 1852, that the concept of plural wives was made public and Orson Pratt was called upon to address the conference on the subject.

We shall endeavor… to set forth before this enlightened assembly some of the causes why the Almighty has revealed such a doctrine, and why it is considered a part and portion of our religious faith.

The Mormons believed the government would not interfere with practicing their religious beliefs and ideas.

I believe that they will not, under our present form of government, try us for treason…. I think, if I am not mistaken, that the constitution gives the privilege to all of the inhabitants of this country, of the free exercise of their religious notions, and the freedom of their faith and the practice of it. Then, if I can be proved to a demonstration that the Latter-Day Saints have actually embraced, as a part and portion of their religion, the doctrine of a plurality of wives, it is constitutional. And should there ever be laws enacted by this government to restrict them from the free exercise of their religion, such laws must be unconstitutional. (104)

Others contend that Brigham Young started the practice of polygamy, rather than Joseph Smith. Different Mormon sects believe different things about whether the practice of polygamy was started by Brigham Young or Joseph Smith. The Story of the Church, written by Inez Smith Davis, is a history of the Reformed Mormons, who broke away from Brigham Young’s Latter-Day Saints. In The Story of the Church we read:

An eminent jurist, Federal Judge John E. Philips reviewed the evidence presented by the polygamous Utah Mormon Church [of Brigham Young], in legal proceedings wherein the origin of the doctrine and practice of polygamy was a vital issue, and held that Brigham Young, not Joseph Smith, was the author and instigator of that… doctrine. (105)

Some Mormon sects, and certainly non-Mormons, considered the practice of polygamy to be an abomination. The national platform for the newly formed Republican Party in the year 1856 called for the abolition of slavery and polygamy. The idea of polygamy had a greater impact upon those Mormons who had recently arrived from Europe, than it had upon those who had once been with Joseph Smith, and then followed Brigham Young. Historical accounts state Brigham Young had assumed complete dictatorial power, and in 1856 called for a reformation within the Church. When his denunciations of the believers went unheeded, he became still plainer in his language. In a sermon given on October 6, 1855, Young talked about the “stealing, lying, deceiving, wickedness, and covetousness” of the Elders. He stated:

“Live on here, then you poor miserable curses, until the time of retribution, when your heads will have to be severed from your bodies….”

Again, on February 24, 1856, Young declared. “I am not afraid of all hell, nor of all the world, in laying judgement to the line when the Lord says so…. The time is coming when justice will be laid to the line and righteousness to the plummet; when we shall take the old broadsword and ask, Are you for God? And if you are not on the Lord’s side, you will be hewn down.” (106)

Out of this radical view of punishment for any offender, began what is referred to as The Reformation. It is related that Young had created a system so perfected, that the life of no man held any value, and no person once having come to the valley, could leave it alive without the Church’s consent.

It is little wonder that there were those who believed that Young had taken them far from what their purpose had been – to prepare for the kingdom of God on earth and the coming of Christ. The government in Washington and the people of the eastern states knew a good deal more about Mormonism and their polygamous practices in 1856, than they had when Young had been appointed as Utah’s first territorial governor in 1850. Eastern newspapers had aroused public interest in the events taking place in Utah, and politicians began to take special note of the events as well. Stephen Douglas, one-time ally to the Mormons, called for the removal of Brigham Young and all his followers from office. The Mormons were still demanding statehood and they had sent new constitution to Washington. Congress ignored their request, and the chairman of the House Committee on Territories refused to present their constitution to the House.

In his first annual message to Congress in 1857, President Buchanan made it clear that the Constitution of the United States must be protected. He believed that no government existed within Utah, other than the despotism of Brigham Young. Acting to preserve the laws and Constitution, he sent a new governor and other federal officers to Utah, along with a military force for their protection. The confrontation that ensued, known as the Utah War or Mormon War, lasted from May of 1857 to July of 1858.

Brigham Young did not take the arrival of troops lightly. In a meeting with Captain Van Vliet, who had been sent into the valley to ascertain the condition of the Mormons, Young recited to him all the past trials that the Mormons had suffered further east. He stated that the people of Utah were determined to resist any and all persecution, and that no troops would be permitted to enter into the Salt Lake Valley. Captain Van Vliet summed up his view of the situation by stating that it would not be difficult for the Mormons to prevent the entrance of the approaching military force that season. Vliet said he thought Young and his followers would not resort to actual hostilities until the last moment, but at that point, they would likely burn the grass, stampede the animals, and cause delay in every manner. The Mormon Legion carefully watched any movement of the federal troops and on a couple of occasions, they captured and burned wagon trains carrying food and supplies. The situation was rapidly becoming critical, as winter was about to set in. Federal troops were having difficulty moving about. Many of their animals were starving or freezing to death.

Colonel Johnston reported to his headquarters back east that he believed the Mormons would do anything to hold and occupy the territory, regardless of the authority of the United States. Correspondences between the Federals and Brigham Young went on for some time. Young appealed to a Colonel Alexander to return east saying, “I have yet to learn that United States officers are implicitly bound to obey the dictum of a despotic President, in violating the most sacred constitutional rights of American citizens.” Alexander replied to his letter by repeating his desire to avoid any bloodshed, saying that his troops had the right to self-defense, and it was up to Young as to what the outcome would be. Young remained as defiant as ever.

Federal troops entered the Salt Lake Valley in the Spring of 1858, and when news of their approach reached the people in the valley, all church activities ceased. It appeared that open war between the government of the United States and the Mormons was now inevitable. Peace commissioners were sent with instructions by the Secretary of War to circulate a proclamation issued by the President, throughout Utah. Preparations by the government were made. Although there were two full regiments ordered to the territory, they were not sent in at that time. An arrangement for peace was ultimately made. After all the preparation for active hostilities, not one shot was fired. News that the Mormons had dropped their resistance reached federal troops in the area on the second day after they had started for Salt Lake City. Upon entering the city, however, nothing was visible to indicate any real abandonment of the hostile attitude of the Mormons. The Secretary of War placed them under military supervision, and in September of 1862, the Third California Infantry and a part of the Second California Cavalry arrived in the Utah Territory under the command of Colonel P.E. Conner, and established Fort Douglas overlooking Salt Lake City.

Into this scenario, a man by the name of Joseph Morris, an English convert to Mormonism, arrived. Those who followed him became known as Morrisites. It was his mission, much like that of the great Christian reformer Martin Luther, to separate a group of pure-hearted people from the mainstream Mormon Church, which by that time had deviated from its course. The Morrisites consider the reformer Joseph Morris to be a martyr and a foreshadower or forerunner of the one that they considered to be their true prophet, George Williams, who came later.

Joseph Morris was a relatively unknown Mormon, similar to Martin Luther who, in his day, was just one simple monk against the great Pope. Like Luther, Morris had no intention of starting his own religion. He just wanted to reform the Mormon Church in Utah and get rid of all their corruption so the Mormons could continue on their true path. However, Brigham Young refused to reform, just like the Pope refused to reform in Martin Luther’s time. Luther, when he made his declaration, was protected from the Pope by eight German princes. For Morris, as long as the US government remained in the Utah territory, he and his followers were safe.

In 1861, with the outbreak of civil war, federal troops were called back east and Camp Floyd was deserted. With federal troops removed from Salt Lake City, the Mormon Militia had full control, and activities against the Morrisites escalated.

It would not be until the fall of 1862 that Colonel Connor would arrive, with his troops first stationed 70 miles away from the Salt Lake Valley at Fort Ruby. His orders were to protect the Overland Stage and Pacific Telegraph right-of-way, and also to act as a force of observation to forestall any activity between the Mormons and Southern sympathizers who might be seeking to secure the Southwest for the Confederacy. A month later, Colonel Connor established Camp Douglas directly overlooking Salt Lake City.

Death of Joseph Morris

Joseph Morris immigrated to Utah in 1853, residing in several locations until finally settling in South Weber. He began claiming that he was a prophet and had received revelations. In 1857, he announced his first official revelation, establishing his prophetic calling and putting him at odds with Brigham Young. He was able to gather a considerable following, mainly due to the fact that he and his followers were all against the Mormon practice of polygamy. Morris, along with several other followers, was excommunicated from the church in 1861, whereupon Morris organized a new church. In the same year, he began to prophesy that the second advent of Christ would occur later that year. He called upon his followers to gather at Kingston Fort. Due to their expectation of Christ’s immediate return, the Morrisites were largely a communal community, and they held all things in common. Morris designated specific days for the return of Christ. However, each date went unfulfilled as far as the Morrisites could tell. As each date went by, some members would recover their possessions from the community and leave. Three men, William Jones, John Jensen, and Lars Geertsen, decided to leave and take a load of grain that was being sent to Kaysville for milling. The Morrisites sent a group of men after them and upon their capture, held the men in a small cabin. Geertsen managed to escape. The wives of the other two men petitioned the territorial government for assistance, and when word reached Chief Justice John F. Kinney (a non-Mormon), he issued a writ of habeas corpus on May 24, 1862. Habeas corpus is a writ that is used to bring a party who has been criminally convicted in a state, into federal court. Usually, writs of habeas corpus are used to review the legality of the party’s arrest, imprisonment, or detention.

The Morrisites ignored the writ, and on June 10, 1862, Judge Kinney issued a second writ, which charged Morris and several others with contempt of court. The Acting Governor of the Utah Territory, Frank Fuller, ordered the militia to enforce the process of the court. The Morrisites, having been excommunicated from the Mormon church, did not feel they were under the stern civil law of Brigham Young.

On June 13, 1862, Deputy Sheriff Robert T. Burton arrived at Kingston Fort to enforce the process of the court, and sent word for Morris to surrender. Not receivng a response, he ordered two warning shots to be fired over the fort. The second ball fell short and ricocheted into the fort, killing two women, and injuring a third. Both sides waited through the second day, and on the third day a flag of truce was raised by the Morrisites. What happened next depends on whose account one chooses to believe. Most Morrisite accounts agree with one another, but differ greatly from the accounts given by the Mormons.

Some accounts state that Deputy Burton, along with approximately thirty members of the militia, rode into the fort demanding Morris’ surrender. Morris wished to address his followers and when he began to speak, Burton shot him dead, saying, “I want no more of your apostacy.” Burton then shot one of Morris’ followers, and when a woman came running, he shot her as well, along with another woman who tried to help Morris. Alexander Dew related that Burton could have easily arrested Morris.

Whereas a Mormon account says when he was told to surrender, Morris shouted, “All who are for me and my God, in life or in death, follow me!” How this was interpreted by Burton isn’t known, but immediately, shots rang out. Apparently some of the shooters believed the Morristes were attempting to reach for their rifles that had been surrendered.

The killing of Joseph Morris and the massacre of the Morrisites, June 15, 1862.

From Internet Archive.

By the time it was over, ninety Morrisite men were taken to Salt Lake City to stand trial on charges of murdering two posse members, and resisting due process of law. Seven of the men were convicted, but they were later pardoned by Governor Harding, who was the newly appointed Governor after Acting Governor Fuller was relieved of the office on July 7, 1862. Governor Harding was revolted by the incident, believing it to be an oppressive religious war within the territory, orchestrated by Brigham Young. His sentiments were instrumental in President Lincoln’s orders for federal troops to be resent to Utah. Brigham Young was not pleased.

…and as for those whom Abraham Lincoln has sent here if they meddle with our domestic affairs I will send them to hell across lots; and as for those apostates running around here, they will probably fall down and their bowels will gush out, or they will bleed somewhere else. (107)

The pardoning of the Morrisites increased the feelings of bitterness and hatred between the Mormons and Morrisites. When Colonel Connor arrived in Utah in October of 1862, he immediately established Camp Douglas (later named Fort Douglas), and many of the Morrisites moved to the fort for protection and employment. Then in the spring of 1863, now General Connor announced that all who wished to leave could do so. So many desired to leave, that two wagon trains formed. On May 5, both wagon trains left the fort, the first headed to Carson City, Nevada, and the second to Soda Springs, Idaho, led by General Connor.

In 1863, the Morrisites were still feeling the pain of their sudden loss of leadership. In Idaho, they established a small town known as Morristown. Attempts at farming proved unsuccessful due to the cold weather, and during the second winter much of the livestock died and five successive grain crops were destroyed. After this, the Morrisites scattered in different directions, some to Nevada and California, while others went to Council Bluffs in Omaha. The largest group settled in Montana, attracted by the discovery of gold. This was not the only reason they went to Montana. It was around this time that George Williams appeared on the scene. Williams never became a Morrisite, however it was the Morrisites who accepted him as their prophet.

A year earlier, in 1862, George Williams had received his first vision.

After leading a blameless life, and searching after the treasures of eternity, through the gospel of Christ, under the guidance of the Holy Spirit, I was on the 15th day of April A.D. 1862, riding on my spirited mare by the slope of the western range of mountains, near Hacker’s Canyon, in Salt Lake Valley, Utah, when snow began to fall in a marvelous manner. A cloud appeared in the north and became agitated, and speedily formed an enormous archway, spanning the entire valley.

On each side of the arch were massive pillars of light, constructed with fine skill, and folding doors studded with golden bolts. Beholding this heavenly appearance, I alighted from my horse, and allowed it to escape. While meditating this scene, the eyes of my understanding were opened by the spirit of God, so as to understand the things of God as they were from eternity.

The folding doors were thrown back, and the highway to the eternal world was opened before me, and a voice strengthened me saying: “Fear not, thou greatly beloved of the Lord, these are they that form a portion of the armies of heaven.” Beyond the folding doors I saw a countless host of horses, and they who sat upon them had on breast-plates of fire, and diamonds, and helmets of precious stones, and out of the nostrils of the horses came fire and smoke, and their riders had large swords, and their faces were lightened as the sun. (108)

The two massive pillars he saw in his vision correspond to the two mountains of brass that the four chariots of the armies of heaven are prophesied to come forth from in Zechariah chapter 6. The two mountains of brass are in Lincoln and Butte, Montana.

Williams’ vision, first circulated in hand-written form, was later published in 1899 by John Eardley, in a publication that contained Williams’ prophecies and visions.

John R. Eardly, George Williams (Cainan), and George Thompson, around 1873.

Source: Special Collections & Archives, Merril Library, Utah State University

In the spring of 1863, corresponding exactly to the time of Baha'u'llah’s proclamation in the Garden of Ridvan on April 21, 1863, George Williams, following the direction of God, proclaimed himself to the Morrisite community. He declared that Deer Lodge, Montana was the sacred spot foreordained in all the books of God to be the site for the Heavenly City, the “City of the Great King,” described in the Bible in the book of Revelation as the “New Jerusalem.”

At once with joyful hearts and renewed vigor, the seemingly beaten band of Morrisites were now set aglow with a new zeal, for they had been saved and redeemed, just as Morris had promised they would be. With the vision of the seer Williams, a band of Morrisites gathered their scant material possessions together and moved to the Deer Lodge Valley. For them, this was the home of the Promised Land. Some immediately moved to Deer Lodge, while others joined them later.

Here they built the Holy City, the New Jerusalem, and paved the streets with pure gold, and the city was pure gold. The city was built foursquare; its length, breadth, and height are equal. (109) The city of Deer Lodge is one mile wide, one mile long, and one mile high – a cube – that is, it is one mile above sea level. There is also a river where they panned for gold, flowing a little way west of Deer Lodge, called Gold Creek.

Most of the Morrisites, upon arriving in the Deer Lodge Valley, went to work in the placer gold mines, where they were paid in gold. They used their pay for the building of the streets and the city. Thus, the city and the streets were paid for with gold, or, in other words, they were paved with gold.

By the 1870s, the majority of the rest of the Morrisites joined their friends in Deer Lodge to await the return of Jesus in that city, “the City of the Great King.”

Williams told the Morrisites to build a temple in Deer Lodge with stones from the surrounding mountains, for he said Jesus would come and enter the temple. He said they should look for Jesus at the temple on August 9. The Morrisites never built the temple. Instead, they built a small wooden church, not in Deer Lodge, but about 5 miles south of Deer Lodge. In this small wooden church, they assembled every year on August 9, in a great event, to await the return of Jesus.

The Morrisite church, "The Lord’s House” at Dempsey Crossing, about 5 miles south of Deer Lodge, Montana where the Morrisites would meet every year on August 9th awaiting the return of Jesus.

From Wikimedia Commons.

As God had foreordained, the State of Montana wound up building the temple for them, out of rocks and stones from the surrounding mountains. The return of Jesus entered that temple in the evening of August 8, 1969, when he, Leland – the Land – entered the Montana State Prison, placed there by God. Leland spent his first full day in that temple on August 9, 1969. On that same day, the Morrisites assembled at their wooden church to wait for the coming of Jesus. The prophecy given to them by Williams had told them to wait on August 9 for Jesus to enter a temple built of stones from the surrounding mountains, not a wooden church. Thus, the Morrisites missed the return of Jesus because they were looking for him in the wrong place. They were waiting in a wooden church south of Deer Lodge, whereas Jesus was prophesied to come in the temple in the City of Gold of the Great King.

August 9, 1969 was the last time the Morrisites would meet to wait for the return of Jesus. (110) However, the return of Jesus had already come in the temple inside the City of Gold. If the Morrisites had followed the instructions of Williams more carefully, they would not have missed their hearts’ desire. They did not expect the return of Jesus to come in prison, even though it had been prophesied by both Williams and by Jesus on His first coming, that he would to return in prison, and he would separate the sheep from the goats.

William's Other Visions

Williams was specific and clear that it would be the return of Jesus the High Priest after the order of Melchizedek, and not the second coming of Christ (Baha'u'llah, the descendant of David), who would appear in Deer Lodge! Williams’ prophecy of the return of Jesus in prison was specifically referring to the return of Jesus the High Priest. He entitled his prophecy “the high priesthood returns.” Williams and the Morrisites were really into the return of Jesus being of the order of Melchizedek (as the High Priest), and they held that Williams was the one representing him during his time. The following clarifies that it was not Jesus Christ, but Jesus the High Priest after the order of Melchizedek, that Williams prophesied.

You also wish to know something of Melchizedek – the real Melchizedek [Jesus the High Priest], not one representing him [Williams]. Now mark the first time we hear of him, he declared to be the King of Salem or Peace. Here is brought out the bread and wine to Abraham, our faithful friend and brother. It is not written what was said at this interview; but I have no doubt it would be the same as said to the 12, at his last supper when he takes the bread and also the cup saying: “Take, eat and drink, all of you, for this is my body broken, and my blood shed for you. There he stood [Jesus the High Priest] without a scar. (111)

Williams also gave the astounding fact that the return of Jesus the High Priest will be from the royal line (genealogy) of the Kings of Denmark. Most of the Morrisites were Danes (of the tribe of Dan) that had migrated to Danmark. The Danes were different from the Christians and the Mormons, in that they were not waiting for Jesus to descend from the sky, but rather thought he would be born from the lineage of the Kings of Danmark, or Denmark. Dr. Leland Jensen is a full-blooded Dane on both his mother’s (Petersen) and his father’s (Jensen) side. His father’s line goes back to the royalty of Denmark, fulfilling Williams’ prophecy.

Williams gives the clearest picture of all. Unlike the myths of the majority of Christians waiting for Jesus to come down out of the physical sky on a physical cloud, the Morrisites were awaiting the return of Jesus for over 100 years as a descendant of the Kings of Denmark, a real person, to be imprisoned in the city of Deer Lodge in a stone building that was both a prison and Ezekiel’s seven-towered temple. He would be wearing a “dirty garment” as his charge, which the Bab and Baha'u'llah, though in prison, did not have. He would arrive on the day of August 9, 1969. Williams said that he knew his new name (which we know is Leland, or “the Land,” Ha Eretz (see Zechariah 3:9), but he said it was not for him to reveal. Williams also knew that the mission as the High Priest after the order of Melchizedek was to open the scroll of the Covenant and to go by the Law of the Book of the Covenant (Will and Testament) in order to establish his Father’s Kingdom.

As a capstone to this brief segment on Williams’ prophecies, is a most remarkable vision of special interest to Baha'is, as well as to all the people of the world. In an astounding vision in which Muhammad appeared to George Williams, he was instructed to send a messenger from Deer Lodge, Montana, to Constantinople (now Istanbul) and rebuke the Sultan of the Turkish Empire, Abdu’l-Aziz, who is the one that imprisoned Baha'u'llah unjustly. Williams prophesied that the Ottoman Empire would be torn down for this evil deed and that the Sultan would lose his power, which he did. The most astounding feature of Williams’ vision of Muhammad is that at the end of it, Williams hears a multitude of angels singing the most beautiful sound he had ever heard. Williams received the blessing of the new name of God, brought by Baha'u'llah.

Cainan [George Williams] bowed consent and then a pause. Muhammad said, “My time is expired. Farewell.” I heard now a loud rushing, it seemed of a thousand voices, the most distinctive sound was Allah Abbah. This proceeded from the same body of light that swept past taking my visitor which I watched till I could see no more. And the voices left their memory, the sweetest ever mortal heard. (112)

As John the Baptist was the forerunner for Jesus the Christ, and as the Bab was the forerunner to Baha'u'llah, likewise, the forerunners for Dr. Leland Jensen were George Williams and the Morrisites. The Deer Lodge Valley was pioneered and settled specifically for his coming. This was so all the people of the world could be assured through this proof, that Dr. Leland Jensen is the authentic establisher of the Baha'i Faith, authorized to re-establish what the Covenant-breaking Hands threw out.

The purpose of these prophecies is to establish beyond any doubt whatsoever (through proofs) what the true and full station, mission, and authority of Dr. Jensen is. In Some Answered Questions, 'Abdu'l-Baha states that the fulfillment of prophecy is the criteria for recognizing the authenticity of the Promised Ones. When we see that they fulfill the prophecies from a number of established sources, like the Biblical proofs given for Jesus on His first coming, and the prophecies for the coming of Baha'u'llah, then we can see these Promised Ones are authentic, and we can believe in them, as authenticity is the criteria for believability. God has been very gracious in sending His Son back at this time of great trouble before the great catastrophe, to guide those with pure hearts. (113)

The Return of Jesus Is Not a Manifestation

Consider thou the Day of Resurrection. Were God to pronounce the lowliest of creatures among the faithful to be the First One to believe in the Bayan, thou shouldst have no misgivings about it and must be of them that truly believe. In this station look not upon human limitations and names but rather upon that whereby the rank of the First One to believe is vindicated, which is faith in God, and recognition of His being and assurance in the fulfillment of His irresistible and binding command. Consider thou the Revelation of the Point of the Bayan [the Bab] – exalted is His glory. He pronounced the First One to believe in Him [Mulla Husayn] to be Muhammad, the Messenger of God. [Yet Mulla Husayn was not a Manifestation! Rather, he was a follower of the Manifestation!] Does it beseem a man to dispute with Him by saying that this man is from Persia, the Other from Arabia, or this one was called Husayn while the Other bore the name Muhammad? Nay, I swear by God’s holy Being, the Exalted, the Most Great. Surely no man of intelligence and insight would ever pay attention unto limitations or names, but rather unto that with which Muhammad was invested, which was none other than the Cause of God. Such a man of insight would likewise consider [Mulla] Husayn and the position he occupied in the Cause of God, the Omnipotent, the Exalted, the Knowing, the Wise. (114)

Since Mulla Husayn, the “First One” to believe in God in the Dispensation of the Bayan, was invested with command similar to that which Muhammad the Messenger of God was invested, therefore the Bab pronounced Mulla Husayn to be the return and resurrection of Muhammad. This station [although Mulla Husayn was not a Manifestation] is sanctified from every limitation or name, and naught can be seen therein but God, the One, the Peerless, the All-Knowing.

The Bab was the Promised Manifestation of Islam. Mullah Husayn, the “First One” to fully believe in and comprehend the Bab’s Revelation, was invested with the station of being the return and resurrection of Muhammad, even though Mullah Husayn was not himself a Manifestation of God like the Bab, but rather, was His follower. The coming of Baha'u'llah is that of the second coming of Christ, the fulfillment of Christianity. Likewise, the First One in this great Revelation, the establisher of the Baha'i Faith, holds the station of the return and resurrection of Jesus, without being a Manifestation of God, the same as Mulla Husayn was not a Manifestation of God, yet he was the return of Muhammad.