Al Kresta interviews me for Ave Mario Radio

Over the years I’ve had the pleasure of talking with Al Kresta, the host of Kresta in the Afternoon for Ave Mario Radio. He’s a sharp guy and always has some good questions. Here is the most recent interview on my new book, Two Stories of Everything: The Competing Metanarratives of Islam and Christianity.

Here is the link to the audio at Ave Mario Radio, or just listen to it right here from my own blog:

The interview with me begins at 21 minutes, but the first section, with John Allen on the Vatican and China, is also very interesting!

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Chuck Huckaby on *Two Stories of Everything*

I had the pleasure of being interviewed by the Rev. Chuck Huckaby on Two Stories of Everything: The Competing Metanarratives of Islam and Christianity recently. The two-part post has his review and then an interview. This is from the interview:

CH: You write: “After living in the Middle East for most of a decade, I must say that I find the public religion of Muslims (and Eastern Orthodox Christians) compelling and refreshing. Yes, sometimes it can be confrontational, but the introspective Christianity of the West with its quietism and compartmentalization strikes me as defeatist, bland, and feeble-hearted.” This relates to one of the key elements of secularism, the internalization of belief. You expanded on this in the book, but I wonder if you have seen this done in a Western context?
DM: The word introspective is from Latin and means looking inwards. The response to this is public religion, meaning an expression of religious commitment lived out in the midst of the people. I have seen baby steps towards this in America—it is easier in Europe. A church opened its grounds to local families for a movie night and it was well-attended, for instance. But that was still on the church grounds. I remember doing theology at the pub in Edinburgh with a local church. The deacon, who was quite liberal I’ll say, and I went to buy pints at the bar and this old Scotsman just saw his collar and started telling him about God. The point is he wore his collar in public, and that allowed a space for witness.
I’m in Spain and I wear my clericals several times a week because our cathedral is a very busy place. One day an old Spanish lady stopped me in the street and said, “I’m glad to see a priest wearing a collar! They used to do that all the time!” So obviously she thought I was a Roman Catholic priest, not an Anglican deacon, but it doesn’t really matter. We need to find ways of bringing the presence and reality of our religious commitment into the public world. No, we don’t need to be confrontational and abrasive—though we should realize that God may indeed call us to that sometimes. And here is me as the evangelical preacher who wants a practical application for everything: be deliberate about saying grace with your family when you eat out. Hold hands, bow your heads, make the sign of the Cross. Not to impress people. But to witness to Christ. To witness that his Church is still alive and well and it’s there at Applebee’s or Taco Cabana.

Read it all at his blog Disciple Making in the Historic Church.

Chuck Huckaby reviews *Two Stories of Everything*

From MissiolinksTwo Stories of Everything by Duane Alexander Miller – Review and Interview

In Duane Alexander Miller‘s Two Stories of Everything: The Competing Metanarratives of Islam and Christianity the Anglican Missiologist takes a novel approach to comparing Islam and Christianity.

He rejects the approach of the “comparative religions” school because this Enlightenment discipline believed the topic of “religion” could be neatly compartmentalized and analyzed as an almost incident subset of “real life” as defined by secular humanists.  So instead of analyzing Islam and Christianity in some topical fashion, he approaches the issue by narrating how the respective faith systems understand the origin of all things (creation), anthropology, Israel, Jesus, Muhammad, life in their respective communities, their respective missions, and their understanding of the end or eschatology. By the end of the book, the reader should understand that both Islam and Christianity, far from being easily compartmentalized abstractions, are, instead comprehensive – though differing – ways of life.

Miller’s analysis is fast paced and extremely accessible for non-specialists. A glossary and a good array of footnotes adds to the value of the text.  As a Christian in the historic tradition but acquainted with the breadth of world Christianity, he is able to portray the Christian story in a way that is fair to Christians whether they be “high church” or “low”. As one who has lived a significant portion of his life in Muslim majority areas such as Nazareth and who can read the Qu’ran in Arabic, he offers an even handed view of Islam as one who knows and appreciates Muslim people.

Christians wanting to understand Islam as it relates (or doesn’t) to their own faith will find this a very helpful guide. The work is not to be confused as another missive from the “can’t we all just get along crowd” because Miller does not indulge in political correctness. Nor can he be charged with “Islamophobia” because his conclusions are based on his specialist study and familiarity with his subject.

Suitable for Sunday Schools, Small Groups, individual reading or introductory class work, this book makes for a thought provoking introduction to the topic. It especially challenges Christians in the West and those who confuse the “West” with Christianity itself. Likewise those who have an interest in the contemporary Christian Mission will be challenged when the “professor” gives the church a barely passing grade on this subject.

Of particular interest is the way that Islam’s growth highlights the weakness of the West … our self destructive attitudes towards family, procreation, our naive views on virtue and vice, and the danger of the Church’s privatized faith. Indeed, Miller’s work operates as a running critique of the secular establishment and narrative itself. The complete ignorance and impotence of the thinking of the West’s political class on the topic of Muslim-Christian relations soon becomes apparent as well.

New Book: Two Stories of Everything by Duane A. Miller

I am happy to announce that my new book, Two Stories of Everything: The Competing Metanarratives of Islam and Christianity has been published and is now available for purchase. This book represents the culmination and summary of years of experience teaching at churches and institutions of higher education on Islam and Christianity. It is written for an educated audience who is not, however, a specialist in religion or theology. Think business person, Sunday school teacher, pastor who has been out of seminary for years…

Two Stories Cover with imagesScholars and preachers have been approaching Islam and Christianity for centuries as two religions. But what if we set that approach aside and try something new? What if we look at the stories that Islam and Christianity tell? In this book we do exactly that: we go back to the beginning of the stories—Creation—and work our way forward to humanity, Israel, the founders (Jesus and Muhammad), why they founded their communities (the Church and the Umma), what those communities are doing in the world today, and then look down the road to the end of the two stories of everything with their different accounts of the final judgment.

Approaching Islam and Christianity as two stories of everything, or metanarratives, produces fresh new insights relevant to any person – whether Christian, Muslim, or of no religion—concerned with the question of how Islam, Christianity, and modernity interact and sometimes clash with each other.

The book contains a glossary and discussion questions for each chapter, making it ideal for Sunday school classes, study groups, lower level college courses, or discussion groups. The book, published by Credo House Publishers, is available in print and for Kindle.

If you’re interested in a review copy please contact me.

Links for *Living among the Breakage*

arctic_ice_2I am glad to share that my colleague and friend Miriam Jacob decided to start a blog to share information about my 2016 book Living among the breakage: Contextual Theology-making and ex-Muslim Christians.

So now you can find almost all the links to reviews and commentaries here on this single page: LINKS

Check it out, and explore the other tabs on the blog.

Marthe Curry interviews Duane Miller

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.