Islam (الإِسْلاَمُ) is a stated ambition to Islamise all others into the influence of [the] Shari’ah (شريعة).

Islam (الإِسْلاَمُ) is a stated ambition to Islamise all others into the influence of [the] Shari’ah (شريعة).

Robert Chisholm is a Canonical Pastor and has been in Christian ministry for 35 years. The focus of his calling has been heresy in the churches. His work has taken him to all corners of the UK and has involved all denominations. He was radically converted to a living faith into Christ in 1984 whilst he was setting down Ordo equitum Aurora.

His first contact with Islam happened in London, nearly forty years ago. He was raised in the High Church of England. He was confirmed into the Anglican Communion in 1966. Despite this formal start to his life, he did not have what most folks would recognise as a living faith. When he did begin to look at religion, it never occurred to him to examine his upbringing, and so he set about to examine just about everything else. That included The Unification Church, the Church of Jesus Christ of Latter Day Saints, the Hare Krishnas’ and others. Not satisfied with reading their books, he lived with them in London, Amsterdam and Paris. Then came Islam for no more reason than because a Muslim talked him into going to the mosque. A few years later, unexpectedly, he converted to a living faith and became a Christian.

As a result of that radical conversion, he threw away his occult writings and began to devote himself to the Hebrew and Greek Scriptures. He wrote a poem to illustrate this event.

Accusation
Before this cause did once besought my youth,
Undoubted measure in measure full conceived.
Betided truth of nothing left for gain or hope,
Complete the fall which fall did make to press.

Refrain
Rise up my chosen child of hope rise up
Rise up, and in thy supplication flee to Christ.
If now to rise on wings of faith in Him.
In hope to fly on eagle’s wings.

Lament
Hail grief bespoken pressed and sorrow known.
In fixtures made of certain hope and purpose.
In shadows long and darkness passed away.
The mountains of thy hidden cart and all thy bed.
Thy valleys formed, thy seams thy sockets made.
Thy gaze that once did worship cause to draw.
In all thy labours pressed and tore His service due.

Retort
Hail Christ and all His works have crushed thy head
Laid bear now you dread fame, laid bear your fables.
Cast down capricious naive your crown of shame
Your kingdom set by fire within, consumed and lost.
This gain in Christ is full and all complete in Him.

Victory
Thy loss is gain beneath His feet, and gain for Christ.
Thy works undone, His light made light of life.
His light shines on, and Truth is ample made.
The fruit of faith, eternal hope and hopes new song.

Jubilation
Rise up my chosen child of hope rise up.
Rise up and in thy supplication flee to Christ.
At last to fly and rise on wings of faith in Him.
By faith to fly on eagle’s wings.

None of this would be significant politically if Islam were Hinduism or even a Christian cult, such as Mormonism – but Islam is as none of these belief systems. Islam is a strict Monotheism. Indeed, it is that fact that either sets one at odds with Islamic belief, or else requires one to receive it. Muhammed only begins to take a central meaning when that position of belief is settled. In the real world, that difference can mean life or death. So why had he been unable to receive Islam when the opportunity presented itself? The only real answer to that is because, in Islam, God (Allah) is not the Father of anyone at all.

The first time he heard about Islam again was in the Church. What was presented to him was that Muhammed could be understood when seen in his real-life experience of Mecca, and then Medina. Although that talk lasted a few hours, what he never forgot, is that Islam, in Mecca, is a descendant spirit, on its Hijra to Medina, and an ascendant spirit, on its Hajj back to Mecca. It was Muhammed who was in Mecca, and Muhammed who went to Medina. It was Muhammed who was in Medina, therefore, and it was Muhammed who came back to Mecca. For years he failed to connect those simple facts; one spiritual and one material. Like many committed Christians, he understood the spiritual meaning, and knew about the fact of Muhammed; but failed to see that Muhammed is Islam, and therefore Islam is all that Muhammed did, in both Mecca and Medina. Islam is not merely a spiritual event; it is also a political reality grounded in one man’s life.

Islamic Jihad

Inner struggle – Muhammed’s struggle to convince others that he was the Prophet of God – Greater Jihad– reason – persuasion – personal rejection – ending in the Hijra. Greater Jihad is presented to western minds as inner purity – and denotes a sense of one’s personal struggle inwardly to conform to Islamic ideals and ordinances.

Outer struggle – Muhammed’s physical struggle to implement Islam – Lesser Jihad– political demands – war – subjugation – culminating in the Hajj. Lesser Jihad is presented as Noble – and means all that which promotes the implementation of Islamic Rule regardless of its moral character.

Jihad is both Theological and Political Islam – which together form the Shari’ah (شريعة) Surah 45:18 of Islam (الإِسْلاَمُ) Surah 5:3.

It was when Robert came across the work of Dr Bill Warner, PhD, that he made the connection between spiritual reality and physical fact in the life of Muhammed. Having seen the rise of Lesser Jihad in the UK, having sometimes witnessed violent opposition from individual Muslims, and having seen by comparison the ease with which Hindus, for example, could bear with a clear presentation of Christ, it was events in political life that started to demand a different response to Islam. The event that provoked that meaning was 9/11. Robert began to move from seeing his faith, and holding Islam in respect, even if he did in truth reject it utterly, to seeing all others who were vulnerable to Lesser Jihad. As with all committed Christians, his faith required him to share Christ with others, but the emerging political reality demanded that he could no longer merely exercise his faith, but had to make a political response. The instrument that gave him the means to go forward with that was RHUOMAI and their direct and fearless stance on Islam.

Making a study of Islam for the Christian is a simple matter because it is grounded in one’s faith. Seeking to understand Islam for all others is much more difficult. Ordinarily, most Christian ministers preach Christ and lay their emphasis on eternal meanings. Robert has been of that mind almost his entire adult life; therefore, he cannot lend himself directly to a Party political ambition for the sake of politics alone. He has always been interested in Islam, canonically.

RHUOMAI was and is set in its direction to the church, and represents a Christian ministry. However, we have accepted that we do need to involve ourselves in the UK in political response to Lesser Jihad, or Political Islam. Therefore we have incorporated ourselves into THE CRŒSASID PARTY; indeed we have helped to form its meaning. What RHUOMAI and THE CRŒSASID PARTY agree upon, is that the work of Dr Bill Warner, PhD, is the safest and most sensible way to present a political view of Islam, which he calls, Political Islam. The naming convention of his work is called The Trilogy Project. What we have done is produce a visually correspondent meaning, called, The Trilogy Books.

Robert has taken the unusual step of exposing himself to public abuse in order to facilitate a sharp and accurate response to the undoubted confusion that now presses upon the UK, with its complexities representing social as well as religious issues that concern many people. Islam is at the heart of that concern.

It is at this point that we must make ourselves clear.

The CRŒSASID & RHUOMAI connection is a political connection, and as such, the header flag is a political flag whereas RHUOMAI is not a political group. RHUOMAI is a Christian Ministry with contributors from countries where Christians are persecuted for their faith. RHUOMAI upholds a view of Islam that necessarily sets Islam into its spiritual meaning due to Muhammed’s steadfast refusal to receive Christ as the saviour of mankind. By refusing Christ’ death and resurrection both for himself and through the Qur’an, (for all others who believe his claims), Islam becomes necessarily anti-Christ because it lays claim to another Christ in the Qur’anic الْمَسِيحُ عِيسَى.

So when we say anti-Christ, we do not immediately mean against Christ but rather against the claims of Christ concerning His death and resurrection. The Islamic Jesus (الْمَسِيحُ عِيسَى) is not anti-Christ but rather a false christ. In that meaning, Islam is no different from Mormonism and any number of other heretical belief systems. Moreover, Islam is expressly hostile to Christians across the entire world both within the bounds of Islamic Jurisprudence and in the experience of Christians in real life. Despite that undoubted fact of both Muhammed’s personal life and by direction Islam itself, the Islamic Jesus (الْمَسِيحُ عِيسَى) is not expressly anti-Christ in a Christian eschatological meaning. Anti Christ (Ἀντίχριστος) is not the same as a false christ ψευδοχριστος – and it is a false christ that is found in the Islamic الْمَسِيحُ عِيسَى (Jesus the Messiah). 

That claim seems counter-intuitive, and it is precisely at that point of irrational thinking that we must step back from mere intuition and lay hold of canonical truth. Indeed Islam has in its eschatological folds one who is called Masih ad-Dajjal (المسيح الدجّال‎‎). It is this man who is presented by Islam as anti-Christ, and it is this claim that speaks more to the skill of Satan to uphold and bring about the Man of Sin, than any claim in Islam that it believes in Jesus the Messiah (الْمَسِيحُ عِيسَى). Islam is extremely unusual because within its teachings one can find الْمَسِيحُ عِيسَى (Jesus the Messiah) and المسيح الدجّال‎‎ (The lying Christ).

Despite that Islam is the chief persecutor of Christians throughout the world, one may be inclined to believe that الْمَسِيحُ عِيسَى (Jesus the Messiah) must somehow be an accurate representation of the Lord Jesus Christ because it is الْمَسِيحُ عِيسَى (Jesus the Messiah) who will kill المسيح الدجّال‎‎ (The lying Christ). That is Islamic eschatology. Muhammed expressed a hope that if المسيح الدجّال‎‎ (The lying Christ) appeared in his day, he would pierce him on his lance. That he did not appear and that Muhammed died in the arms of Ayesha, Islamic theological jurisprudence developed into an eschatology that necessarily had to account for Muhammed’s hope. Also, in this regard, we have to clearly understand that Islam and the Shari’ah are entirely grounded in Muhammed and his prophetic recitation (Qur’an). That grounding as an expression of Muhammed’s personal life as the prophet of Islam is called Jihad.

Islamic Jihad

Inner struggle – Muhammed’s struggle to convince others that he was the Prophet of God – Greater Jihad– reason – persuasion – personal rejection – ending in the Hijra. Greater Jihad is presented to western minds as inner purity – and denotes a sense of one’s personal struggle inwardly to conform to Islamic ideals and ordinances.

Outer struggle – Muhammed’s physical struggle to implement Islam – Lesser Jihad– political demands – war – subjugation – culminating in the Hajj. Lesser Jihad is presented as Noble – and means all that which promotes the implementation of Islamic Rule regardless of its moral character.

Jihad is both Theological and Political Islam – which together form the Shari’ah (شريعة) Surah 45:18 of Islam (الإِسْلاَمُ) Surah 5:3.

In order to address the political implications of Islam in the UK, it is necessary first to establish the actual claims of Islam and not merely assert a spiritual position. Many Christians who are born again, like ourselves, instinctively express a spiritual position of Islam, as an enterprise of Satan. Simply asserting that claim, however, accomplishes very little, and indeed, it offends many Muslims who reasonably desire to please God. On the other hand, there are those within Islam who self intend to implement [the] Shari’ah with all of its terrifying implications. It would be wrong to attack individuals and at the same time to claim to be a Christian Ministry.

Giving a spiritual insight into the substance of Islam, however, is another matter.

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