Last year my book Living among the Breakage: Contextual Theology-making and ex-Muslim Christians was published by Pickwick.
I sat down with Dr. Marthe Curry, director of the Department of World Mission based out of San Antonio, Texas, to talk about it. That interview has now been published in Global Missiology (15:1). Here is an excerpt:
MC: Why do MBBs [Muslim-background believers] seem to be more comfortable in evangelical settings? Or is the correct question Are evangelicals more evangelistic than liturgical/traditional denominations?
DAM: One might think that since the ancient churches of the Muslim world are mostly Eastern or Oriental Orthodox, that people would be converting to those forms of Christianity. But that rarely happens. First, those ancient churches are still suffering from the trauma of centuries of living as dhimmis under the sharia. It was a belittling and dehumanizing way to live wherein Christians (and Jews) were routinely publicly humiliated by Muslim rulers. Christians could always convert to Islam, but were not allowed to evangelize Muslims or even learn about Islam. This has led in many places to quietism and seeing Islam as invincible. One pastor has likened how these Christians see Muslims to how a prostitute views her pimp as someone who really loves her, even though no one else sees it that way. Second, evangelicalism—as broad as that term is—places a great deal of importance on conversion. The strength of evangelicalism is that each and every Christian is seen as an evangelist. In other churches people tend to assume the priest or bishop is in charge of evangelism—if they even know what the word means. I will say that theologically there is nothing in Anglicanism, Catholicism or Orthodoxy that preclude vigorous evangelism by the laity. The barrier really is pastoral.
Read it all online HERE or read the PDF through academia.edu.
Some time ago I was approached about writing some entries for the newly released War and Religion: an encyclopedia of faith and conflict (ABC-CLIO, 2017). And I’m glad to share that it has now been published in three volumes.
My own humble contributions were (in alphabetical order) on the Fourth Crusade, the Knights Templar, the Sixth Crusade, and the Venetian Crusade. That last one was quite successful and does not get the attention it deserves, in my opinion.
Feel free to sample my own entries above and please do consider asking your institution’s library to acquire this valuable resource.
A while back I realized I really didn’t know how much I had published or where. So I decided to keep a file with that information. And even then, I miss out on stuff from time to time.
I was just updating it tonight and thought I should share it on academia.edu. So I did that (here). But then I thought, why not post it at my blog too. So if you want to download the PDF with all my publications ever, here it is: 2017 03 Miller Publications.
Fred Farrokh recently reviewed Living among the Breakage: Contextual Theology-making and ex-Muslim Christians for the International Journal of Frontier Missiology (33:3, Fall of 2016).
I am happy to see such positive and insightful comments. Here is a brief section:
Duane Miller has entered the world of ex-Muslim Christians. It is not a simple world, but a complex one of trauma and breakage, trial and triumph. Through his research, Miller must be commended for not only identifying the key issues facing CMBs, but probing the very pain and open shame that sets the backdrop against which CMB life is painted. Indeed, Miller has painted a picture of CMBs who share with Jesus both the fellowship of His sufferings and the irrepressible power of His resurrection. (p. 141)
Read an entire PDF of the review at the IJFM website.
I am happy to share with you all that volume 3 of the Oxford History of Anglicanism is now available. My own chapter is ‘Anglican Mission in the Middle East up to 1910’.
Volume 3 focuses on the partisan era and Anglicanism’s expansion into a global community up to 1910. Volume 4 concentrates on Anglicanism in the contemporary period and its history after the 1910 EdinburghWorld Missions Conference.
More info on volume 3 can be found at the OUP website and much of my own chapter can be read at books.google.
Some time ago Dr. Roger Dixon and I published an article/interview (me interviewing him) on his experience and work in Indonesia. This was published in the May 2014 issue of the Journal of Asian Mission (15:1). Here is a section on his experience of what are typically called ‘insider movements’:
DAM: One topic of great interest today are insider movements. Proponents of IM claim that these movements exist as a work of the Spirit and apart from the initiative of Western-based missions and missionaries. I have been looking everywhere for a ‘real’ insider movement, and can’t find one. Do you know of anything that matches up to the stories we hear of movements initiated by the Spirit without foreign involvement?
RD: I understand your concern for some verifiable facts. They are hard to find.
Either the foreigners who report these movements will not identify the persons involved, or if they do, ask that the researcher not contact them because it would insert a “foreign” element (whereas they have already been a foreign element themselves). My repeated statement/conclusion is that if these reports [of Insider Movements commenced by the Spirit independent of Western missions] cannot be verified by independent research, we can’t really accept them as confirmed results by the normal social-science standards.
None of those claiming great results will respond to this. They just claim that we have to accept the reports of these people who write under pseudonyms about unknown people groups in unknown countries. It is puzzling. I have not heard of any IM groups in Indonesia or elsewhere that were not started by foreigners—mainly Americans. Though there is a strong IM strain in Korea now and some reports coming from them. Again, I personally do not know of any successful insider movements.
This is not a categorical rejection that genuine IMs exist, of course, and I am grateful to Dr. Dixon for his precise choice of words.
Check out the PDF at my academia.edu site (link in the sidebar) or click here: Miller-Dixon Interview JAM.
Back in 2015 an article of mine on All Saints’ Anglican Cathedral in Cairo was published in Anglican and Episcopal History (Vol 84:1). I thought that with the rising interest of Christianity in the Middle East I should share it here.
The article begins with the note that in 1839 the Egyptian leader Muhammad Ali made a gift of land to the local Anglicans for the construction of a church. Also, the beginning of Anglican mission there was through the Church Mission Society (CMS) and the London Jews Society (today known as the Church’s Ministry among Jewish People) as far back as the early 1800s.
Click here to read the whole article.