The Church’s Call to Confront Islamization in America: While We Were Busy Here and There
- Brent Madaris
- 3 days ago
- 8 min read
Updated: 7 hours ago
“And as thy servant was busy here and there, he was gone.” — 1 Kings 20:39–40
When the prophet rebuked Israel’s king with that parable, he was exposing neglect and distraction. Something precious had been lost while the servant busied himself elsewhere. Today, the American Church faces a parallel peril — busy with conferences, programs, and overseas projects, yet inattentive to a gathering danger on its own soil.
America stands at a spiritual crossroads. Islam, not merely as a religion but as a comprehensive ideology, is expanding within our borders. Mosques multiply. Islamic schools rise. Cultural institutions shift. And the Church sleeps. The Muslim religion is a missionary religion and it seeks the Islamization of not just America, but the world!
In my earlier article, “Awakening Our Senses: Mosque Growth in America and the Urgent Call for Church Renewal”, I laid out the numbers and trends. Mosque construction has accelerated while churches close at record rates. The American mission field is vast — and increasingly unreached.
From the War Rooms of WWII to the Pews of Today
When World War II erupted, America transformed itself overnight. Civilian factories became wartime production centers. Homemakers rationed. Churches prayed. Schools collected scrap metal. The nation rallied, realizing survival depended on unity and urgency.
“Just as no American factory could remain idle in wartime, no Christian institution can remain neutral in this hour.”
The Church today must recover that same spirit of mobilization — every pulpit, every pew, every seminary, every missionary organization.
It is time for an all-out effort — not against flesh and blood, but against the spiritual and ideological powers undermining truth.
The Founding Fathers: Liberty Tempered with Caution
America’s founders were not ignorant of Islam’s history. Their writings reveal both generosity of conscience and vigilance against tyranny.
John Quincy Adams (A man of moral vision and biblical literacy) warned in a 1830 essay on the Russo-Turkish conflict that Islam “declared undistinguishing and exterminating war against all the rest of mankind,” calling Muhammad “an impostor” whose doctrines sanctified conquest and sensual reward. His words reveal deep awareness of Islam’s civil ambitions, not mere theological differences. This was the full quote: "In the seventh century of the Christian era a wandering Arab, of the lineage of Hagar, the Egyptian, combining the powers of transcendent genius with the preternatural energy of a fanatic, and the fraudulent spirit of an impostor, proclaimed himself as a messenger from Heaven, and spread desolation and delusion over an extensive portion of the earth… He declared undistinguishing and exterminating war as part of his religion against all the rest of mankind.” (1).
While modern interpreters dismiss such statements as polemic, Adams and his generation judged systems by their historical fruit — and the record of conquest, coercion, and suppression of conscience was before their eyes.
We also have "fruit" before our eyes as to the nature of this threat to America!
On the other hand, John Adams offers a more nuanced but significant view that is more conciliatory. He signed the Treaty of Tripoli to secure peace. Here is what was written, "As the Government of the United States of America is not, in any sense, founded on the Christian religion; as it has in itself no character of enmity against the laws, religion, or tranquility of Mussulmen [Muslims]; and as the said States never have entered into any war or act of hostility against any Mahometan nation, it is declared." (2).
Thomas Jefferson owned a Qur’an and defended freedom of conscience even for “Mahometans.” Here is a quote by Jefferson, "That our civil rights have no dependence on our religious opinions, any more than our opinions in physics or geometry… all men shall be free to profess, and by argument to maintain, their opinion in matters of religion, and that the same shall in no wise diminish, enlarge, or affect their civil capacities (3)."
Yet he also warned against fanaticism that subjects reason to religious despotism. He foresaw the peril of any system that merges divine authority with civil law.
Jefferson’s clearest warning against religious despotism and fanaticism appears in his Virginia Statute for Religious Freedom, drafted in 1777 and enacted in 1786. His concern was not merely theoretical — it was rooted in the understanding that when religion weds itself to political power, liberty dies. This is particularly relevant in the case of Islam, a system that historically unites religious creed with political coercion, seeking submission of the soul through state-enforced belief. Jefferson’s statute stands as a direct defense of conscience against such tyranny. Consider these key passages:
Rejection of Religious Coercion - “Almighty God hath created the mind free, and manifested his supreme will that free it shall remain by making it altogether insusceptible of restraint; that all attempts to influence it by temporal punishments, or burthens, or by civil incapacitations, tend only to beget habits of hypocrisy and meanness, and are a departure from the plan of the holy author of our religion (4).” This reflects his belief that forcing religious conformity through civil law is both futile and contrary to natural rights, leading to fanaticism and oppression.
Protection Against Fanaticism: The statute warns against the “impious presumption of legislators and rulers" who assume authority over religious beliefs, which Jefferson saw as a form of despotism. He states that men of this character "hath established and maintained false religions over the greatest part of the world and through all time" By arguing that civil rights should not depend on religious opinions “any more than our opinions in physics or geometry,” he underscored the peril of allowing religious dogma to dictate governance, which could foster fanaticism and suppress reason (5).
“Our founders granted liberty to worship — but never imagined liberty would be used to dismantle the moral foundation of liberty itself.”
Their charity, balanced by caution, explains much of America’s present confusion concerning the Islamic threat to American Constitutional liberties. They are a religion...and we have religious freedom in America. But they are, historically, a religion that also establishes political systems that dominate every area of life! This is incompatible with the founders original vision of liberty. America had best learn this nuance and understand the implications of allowing Islam a free pass under the “religion” clause.
Beyond Buildings: The Ideological Advance and the Desire for the Islamization of America
The growth of mosques and Muslim cultural centers is not simply architectural — it is ideological.
This is not alarmism; it is realism.
As I wrote previously:
“With a spirit of quiet urgency—not alarm, but faithful stewardship—consider the parallel paths of mosque establishments and church vitality in America since 2000.”
The Church must discern the times. Evangelism, intercession, and education are not optional — they are biblical measures for such a critical time as we find ourselves in.
A National Call to Mobilization
When America faced the existential threat of World War II, the nation’s survival depended on a total mobilization of spirit, sacrifice, and strategy. The government didn’t simply hope things would get better — it created war rooms. Ordinary citizens became extraordinary contributors. Housewives gathered rubber. Students planted victory gardens. Pastors prayed with conviction. The nation united with one purpose — to win.
“Victory required every factory, every farmer, every family — every hand and heart engaged.”
We now stand in a different kind of war — not of tanks and trenches, but of truth and deception, righteousness and rebellion, Christ and antichrist. Yet the principle remains the same: the Church must mobilize with the same urgency and totality.
Every pulpit must become a command post.
Every prayer meeting a war room.
Every Christian school a training camp for truth.
Every saint a soldier of light.
If the citizens of 1942 could transform industry to win a physical war, surely the Church of 2025 can awaken spiritually to fight the good fight of faith.
We cannot remain idle while the enemies of truth strategize.
It is time for spiritual mobilization.
Here is what must be done:
A National Call to Mobilization
Below are the essential fronts of spiritual mobilization — the areas where the Church must rise again in strength, conviction, and courage.
1. Revive Prayer and Repentance
Revival begins in the Church. We must confess our complacency, return to holiness, and seek the Lord’s power, not political prestige. The early Church turned the world upside down on their knees — not through earthly might, but by spiritual power.
2. Preach Truth Without Fear
The pulpits of America must once again sound a clear trumpet. Preachers must expose false ideologies biblically and lovingly, including the spiritual bondage of Islam and other false systems. Teach what Islam truly teaches — not caricatures, but reality — and contrast its legalism with the liberty and grace of Christ. Truth must be proclaimed boldly, compassionately, and without apology.
3. Evangelize America Again
Every Christian is a missionary. Every city is a mission field. We have outsourced missions overseas while neglecting our own backyard. The Great Commission still applies to our own neighborhoods, schools, and workplaces. Preach everywhere! The answer to America’s decline is not better politics — it is a return to evangelistic fervor.
4. Revitalize and Replant Churches Across America
Many pulpits are silent, and many church buildings are empty — yet God still desires light in every community. We must revitalize existing churches and plant new ones wherever the gospel witness has faded. Every man, woman, boy, and girl who names the name of Christ should return to church and give of their time, talents, and tithes to strengthen local congregations across the land — both in cities and in rural America.
5. Reform Christian Education
The next generation of leaders must be equipped for the times. Bible colleges, seminaries, and mission boards must retool to prepare believers in:
Apologetics and defense of the faith
Islamic studies (world religions) and cultural discernment
Public theology and biblical worldview training
Church revitalization methods, so that future pastors know how to rebuild broken congregations and restore gospel witness
We must also pray the Lord of the harvest to raise up more preachers, pastors, and evangelists who will take up the mantle of gospel ministry with courage and purity.
6. Reclaim Civic and Cultural Space
Christians must not abandon the public square. Schools should restore prayer, moral education, and acknowledgment of America’s Christian foundations. Secular colleges and universities must not be allowed to become hotbeds of anti-American propaganda. Legislators must protect freedom of worship for all and yet resist the introduction of Sharia-based claims or foreign funding of religious propaganda. Leaders should reassess diplomatic ties and decisions that compromise national and spiritual integrity. America’s liberties cannot survive without moral truth at their foundation.
Courage in the Face of Fear
Some believers hesitate to speak lest they be labeled “intolerant.” Others remain silent from fear of reprisal. But courage is not the absence of fear — courage is obedience in the face of fear.
Christians in persecuted lands stand firm under threats of prison and beheading. Will the American Church not speak when her freedoms are yet intact?
“While we were busy here and there — America was slipping away. But it is not gone yet.”
The hour is late, but not lost.
If the Church will pray, preach, and proclaim with conviction — God can still awaken this nation.
Let the pastors thunder again.
Let the saints intercede again.
Let every Christian institution take up the wartime posture of faith.
Rise, Church — while we still may.
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Adams, John Quincy. Unsigned Essays on the Russo-Turkish War and on Greece. In The American Annual Register for the Years 1827–1829, edited by Joseph Blunt, 269–275. New York: E. and G. W. Blunt, 1830.
United States. Treaty of Peace and Friendship between the United States of America and the Bey and Subjects of Tripoli of Barbary (Treaty of Tripoli). Signed at Tripoli, November 4, 1796. Ratified by the U.S. Senate, June 10, 1797. In Treaties and Other International Acts of the United States of America, edited by Hunter Miller, vol. 2. Washington, D.C.: Government Printing Office, 1931, 349–353.
Jefferson, Thomas. The Virginia Statute for Religious Freedom. Drafted 1777, enacted 1786. In The Writings of Thomas Jefferson, edited by Paul Leicester Ford, vol. 2. New York: G. P. Putnam’s Sons, 1892, 237–240.
Thomas Jefferson, The Virginia Statute for Religious Freedom (1777), in The Writings of Thomas Jefferson, ed. Paul Leicester Ford, vol. 2 (New York: G. P. Putnam’s Sons, 1892), 237.
Thomas Jefferson, The Virginia Statute for Religious Freedom (1777), in The Writings of Thomas Jefferson, ed. Paul Leicester Ford, vol. 2 (New York: G. P. Putnam’s Sons, 1892), 238–239.