“A Whispering Call” now available in paperback

In A Whispering Call, Joe LaGuardia explores the treasure of God’s unfolding drama of salvation from the earliest pages of Genesis to the advent of Jesus Christ.  It is a celebration of scripture and a plea to take a renewed interest in the First (Old) Testament.

“By way of neglect,” LaGuardia writes, “the church has lost the ability to read the Old Testament independently from the Jesus whom Christians serve…The breadth and depth of the Old Testament solicits as much, and begs a closer reading by Christians, various faith groups, and people of no faith at all.”  A Whispering Call seeks to let the Testament stand on its own, to hear ancient voices for a new day, and rediscover the hope that launches the greatest story ever told.

A Whispering Call is LaGuardia’s second anthology of essays on sacred scripture, and it is sure to encourage, challenge, and inspire readers in the journey of faith.  It promises to bring biblical principles to life and affirm God’s mission in the world.

Every essay pays careful attention to biblical research and cultural insights, and each includes a series of study questions perfect for private devotions or public use.  Read them for group discipleship, incorporate them in the classroom, peruse them to prepare for that next sermon.  They promise to enlighten and entertain.

Order your copy today!

Here are some excerpts from the book…

On scripture…

God’s Word is not a sounding board that reinforces our cliché beliefs about Jesus; nor it is an echo chamber as cheap as social media platforms sometimes assume…Regardless of contemporary, common arguments about the nature and inspiration of scripture, the ancients believed that the Bible was a dangerous book, one that beheld the mystery of God and reinforced the fragility and myopia of God’s people. 

Its radical message had the power to transform lives, communities, institutions, and nations.  In the words of Barbara Bowe, savoring scripture makes the difference between admiring the flame of a candle and touching the flame of a candle so as to engage that which is dangerous, purifying, and–in many ways–scathing.

On sexual abuse and #MeToo in the Old Testament…

Although forgiveness [in the Bible] breaks cycles of violence, forgiveness does not exclude speaking out, protesting, and resisting personal or systemic abuse.  It does not condone violence or look in the other direction.  Jesus’ forgiveness does not give us an excuse to continue to see, seize, and subdue like Shechem did with Dinah.  Rather, the act of forgiveness calls us all to holiness, restoration, and healing.  It gives the oppressed a voice–all who are at the center of our texts of terror–and empowers those of us on the sidelines, that we might intervene…It is not enough to say “I’m sorry,” we must right wrongs so that reparations can prevent future abuses and exploitive practices.

On the state of the church…

Many people claim that today’s church is worse off than ever before and in need of reform…Some Christian scholars believe that this is not the end of the church, but only another beginning–the Holy Spirit is moving the church from the laurels of comfort and inspiring a new movement of outreach and missions that pivots God’s people from an inward-focused ministry to an outward-focused missional agenda.  Fundamentalism will collapse in on itself, exposing the false gods of nationalism and tribalism, while the God of Pentecost–always breaking boundaries of ethnicity, gender, race, and economics-is moving well beyond the walls of the church.

On justice in the Bible…

If there is any voice for justice crying in the biblical wilderness, it is the prophet Isaiah. Throughout his message to Israel, he called for people to “do justice” (1:17). Echoing other prophets, such as Micah and Amos, he challenged people to have mercy. This was not only for personal enrichment, it was a community ethic in which relationships were set straight, economic injustices repaired, and people long-neglected were protected and honored. Justice was not about having one’s head in the clouds, but about making space for others in one’s own living room. It was not a reach beyond community, it was a diligent plan to make community one of integrity and compassion—an organic, living model built on the theology that all people are part of God’s creation, even if some people do not believe in that fact.

For Isaiah, justice means caring for the refugee, widow and orphan. It means insuring economic opportunity, minimizing debts, sustaining land ownership, and understanding that if things are not right between neighbors, then things with God will not be right.

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And the Church went away, grieved


By Joe LaGuardia

In Mark 10, a rich young man asked Jesus how to possess eternal life.  Jesus told him to follow through on the Ten Commandments.   The man was religious and had a routine.  He served God and made charitable contributions to society.  “But there is one thing you lack,” Jesus told him, “Sell all you have…”

The lesson is filled with irony.  A rich man had lack, and the lack was the willingness to part with all of the things that got in God’s way.  Being religious was not enough.  Doing good works was not enough.  The man was so busy consuming things that he thought eternal life was just another commodity to own.  But eternal life is not a product; it is a gift to receive with an open and expectant heart.

The man did not understand Jesus’ command.  How did he lack something?  He owned everything–and the Bible says that he walked away from Jesus “grieved.”  He failed to understand something St. Augustine learned long ago, that sometimes, “Our hands are so full of things, there is nowhere for God to put new blessings.”

I studied this portion of scripture at the same time that I have been reflecting on the role of grief in the lives of churches.  This idea of church grief came out of a pastor’s retreat I attended in late September.  Bill Wilson, director of the Center for Healthy Churches and facilitator of said retreat, mentioned that there was a consultant working with churches that emphasized grief in the lives of congregations.  Pastors new to a congregation or pastors exiting one need to know how grief shapes community.

The notion is very simple: Churches grieve during transitions (both clergy transitions as well as ministerial ones), and churches do not instinctively know how to handle grief.  There is little conversation about what hurts, and grief comes in the form of lament: Why do we not have the same amount of people in the pews as when the church was in the “Golden Age”?  Why has the church lost so much cultural influence in society?  Why are we losing entire generations–“Where are all of the young people?”  These are questions born out of grief, not out of intentional strategic outreach.

They are symptomatic; but as all grief turns out to be, they can lead to greater opportunities rather than hindrances.  Grief can be life-giving or a burden; it is all based on how we respond to it–and most churches do not respond appropriately.

Ministers who miss these emotional cues are ill-prepared to help churches transition into new, life-giving seasons of ministry and missions.  Churches that get stuck on the past forget what God calls them to be in the future.  Congregations turn insular, power struggles erupt, and conflict damages outreach.

“There is one thing you lack…” is not only a call for individuals, it is a challenge for churches to let go of the things that no longer work or sustain growth.  Our congregations are so filled with baggage and programs of yesteryear there is no room–and no vision–for God to give the new blessings that propel churches into a new era of ministry.

Ministry is not going to look the same as it did decades ago.  The church must now work from the margins of society, not the center of it; and it must advocate for an outward-focused mission that joins others on the margins rather than cozying up with people and politicians who wield power from the center.  Centralized power exploits, discriminates, and sustains status quos at the expense of justice and liberation.  The church stumbles when it forgets its place; it is not rich, and it lacks that posture of open hands and hearts in which we look to God for our strength.

We have become the church of Laodicea, not Philadelphia.  We think we are rich, and we have pushed Jesus out of our churches because we are too full of our own pride.  But Jesus stands at the door and knocks.  Hope is not lost yet.

Pastors have to play two roles in the church these days: one is the role of visionary prophet who dreams new dreams and casts new visions.  The other is to be a grief counselor that helps put old ways of doing things to rest, to purge us of baggage that takes too much attention or that fills time and hands.  It is as Jesus said, “Unless a grain of wheat falls to the ground and dies, it remains alone; but if it dies, it bears much fruit” (John 12:24).  Pastors must facilitate life and death.  The only other alternative is to remain stagnate, to walk in perpetual grief.

 

Turn Anxiety, Restlessness into Prayer (part 1)

By Joe LaGuardia

Because I love Zion, I will not keep still.  Because my heart yearns for Jerusalem, I cannot remain silent.  I will not stop praying for her until her righteousness shines like the dawn…O Jerusalem, I have posted watchmen on your walls; they will pray day and night, continually.  Take no rest, all you who pray to the Lord” (Isaiah 62:1, 6 NLT).

I have grown up in the church assuming that restlessness was not a good thing.  I have struggled with anxiety, and it comes out in various restless ways: fidgeting, pacing, reading everything in sight, moving about.  I have also resisted this anxiety in various ways: prayer, contemplation, meditation, Bible Study, relaxation techniques, vacations, and television.

But it has been a long journey and, after a dissertation on spiritual formation and many silent retreats, that restlessness is still difficult to ignore and remains just under the surface of my life.

Perhaps this restlessness is not something that is all that bad, however.  Maybe it is just as much a part of me as is God’s image in which I was created.  People say that God doesn’t make junk, so maybe that restlessness is a part of God’s design for me.

Recently, I was reading my Bible during my devotions and stumbled on some verses in Isaiah that caught my attention (62:1-6; see above).  This portion of Isaiah records a time when Israel was all but lost in exile.  There was judgment, but hope was on the way.  Destruction and diaspora were imminent, but God promised a new age when Israel would return to Jerusalem and live in peace among all nations.

Isaiah 62 speaks of restoration not by way of war, but by prayer.  God promises to set up watchmen who will pray “continually”.  It invites others to pray without rest, and stresses prayer as a way to keep God from resting too (v. 7).  Restlessness was not something to avoid, but to use on behalf of interceding for God’s people and the nation, for the culmination of God’s promises to come.

This I read in the New Spirit-Filled Life Study Bible.  The inspirational devotion related to this text states that Isaiah was “alert to the character and ways of God” as he takes “stock with a spirit of urgent restlessness, refusing to keep silent before God” (p. 883).  Restlessness, in short, encourages a “true Spirit of prayer.”

I never imagined that my restlessness–this unyielding demon with whom I’ve wrestled my whole life–may in fact be an angel urging me to pray for others, for God to act, and for revival in my own community and church.  Rather than rustling in the bed at night, perhaps I need to pray.  Instead of fidgeting, I should clasp my hands and bow my head to talk to God.  Rather than pacing, I should praise God for “delighting” in us and calling us his beloved (Isaiah 62:4).

It is a novel thought, and perhaps I’ll try it.  Are you restless?  If so, use it as fuel to pray.  You too may be the watchman or watchwoman that God has called to intercede on behalf of loved ones, neighbors, and the lost in your midst.