The following essay is another one that has lain in my overstuffed “to do” folder for more than a year. And — I’m embarrassed to admit — I don’t know where I got it. It’s been so long that I’ve forgotten, and I can’t find an email about it. So if you sent this to me, please let me know, and I’ll add a hat tip.
The Chrislam Deception
The growing darkness and emerging death of Christianity in the church
by Danielle T’arna
”I stand amongst you as one who is crying out for you to wake up before what you have dies and is taken from you, never to be seen again.”
In recent years the merger of Christianity and Islam, “Chrislam”, has now reached the level in the UK that it has become part of mainstream Christianity and culture. It is more well-known as Inter Faith in the UK, and fully embraced by the church and state. I truly believe that we celebrated our last traditional Christmas and Easter many years ago in the UK. For many years evangelical Christians have been warning of a deceptive doctrine and growing movement that has been slowly emerging over the last two decades.
Chrislam gradually emerged in the UK when we started to see a mass influx of immigrants and refugees. Where Muslim immigrants and refugees settled and were housed in major cities we started to see multi-faith events and organizations develop along with church-led community groups and charities that tried to promote community cohesion amongst their growing Muslim communities. Chrislam has flourished because of the nation’s fear of Islamic terror attacks, fatwas being issued under Islamic blasphemy laws, and a need to understand a very alien and exotic ideology and religion. We have seen these terrorist attacks and threats from Islam used as a tool to enforce cultural changes in many Christian countries such as Canada, Sweden, Germany and France.
Chrislam infiltrated the church on many levels, including theology, community organisations and projects, the use of churches for Islamic worship and prayers, charities, the inclusion of Islam in church services, worship, prayers, sermons, music and arts festivals, and changing the names of Christian festivals such as Christmas and Easter to ones that accommodate Islam. I personally have seen Christian schools promote the reading of the Koran (quran) and take their pupils for regular visits to their local mosque. I have seen Christian schools cater halal meals for Muslim pupils while enforcing halal food on the rest of its pupils. I have seen the merger of both Christian and Muslim festivals in schools and in community-run projects.
I have only just begun to scratch the surface of Chrislam in the UK with this article. I have only named just a few of the many government and non-government organisations involved with Chrislam. It is a well-funded and corrupt machine paid for by the church, the government, Islamic foundations, Islamic countries and the European Union.
My immersion in the world of Chrislam
There is one question that I have been asking myself: “Why is the church inviting overseas missionaries to come and work in the UK?” Surely it can’t be for the evangelism of a Christian nation? I can answer this with my personal insight and involvement with one such missionary couple from 2014-2017.
In late 2014 I was invited to a community peace meal in the Winson Green area of Birmingham by an Australian couple who are overseas missionaries. Ash and Anji Barker had recently arrived in Birmingham after working as missionaries in the Klong Toey slums of Bangkok. Anji had been invited to work in Birmingham by the UK Christian charity Oasis Trust and to coordinate community activities in two of the charities, Christian-run Oasis Academy schools in Winson Green. When Ash and Anji moved into a very large vicarage called Newbigin House they quickly got to work establishing a charity called Newbigin Community Trust, of which I was a founding trustee. Newbigin Community Trust is just part of the many projects run from Newbigin House.
During my time alongside Ash and Anji, I would observe how they worked with different groups of people in the community and how they would link with churches, work with local authorities, businesses and NGOs. Ash is a very laid back, loving and calm person. Anji is very very active, encouraging and enabling, didn’t stop talking, and never thought about what she was saying. We were working with many Muslim families who had come to the UK as refugees and migrants. We started to adapt our work around the physical and emotional needs of local Muslims. We installed special washing facilities for Muslims when they have finished using the toilet. We started to get halal-only produce and set up cooking schools run by local Muslim women called “Flavors of Winson Green” for “dumb white Christians” to attend.
The main part of Anji’s work centred on the Oasis Foundry community hub where she would run daily classes and groups for mainly Muslim women, and many of the Muslim women would also get involved in community-run events after school hours. I started seeing Korans and Islamic scriptures placed around the house. Anji told me that one of the Muslim women was radicalised and was teaching English classes to other Muslim women at the school and there were concerns that she might be radicalizing the other Muslim women. I thought it was very odd that Anji was allowing this to happen, and when I flagged it up it fell on deaf ears.
I began to see holes appear in how Anji approached people and work. She would often make negative remarks about Christians being “f***ing dumb”, and she welcomed their being used. She was aware that one of the vulnerable white teenage girls who attended youth club on Friday evenings had an adult Muslim boyfriend who was a taxi driver and would drop her off at youth club and would pick her up later. Anji did not flag this up to the police or social services, despite my insisting that she do so. Her manager knew about this, and so did the head teacher. During this period, whenever there was an Islamic terrorist attack it would not be acknowledged or talked about so as not to upset the Muslims who came to the house.
Near the end of 2016 I started to doubt the authenticity of Ash and Anji’s mission as I saw how young white families were being discriminated against for being white. Despite the young family’s needs for support and help from our charity, our main focus was providing support for Muslim families, some of whom were not in need of any support. They started to offer immersion courses for paying Christians who wanted to gain experience working in a Muslim community in inner city Birmingham. I began to see that Ash and Anji were politically motivated, and that the new progressive Christian movement that had become part of mainstream Christianity was ripe for people like Ash and Anji to introduce naïve Christians to Islam.