Team launches new Vlog for Caregivers and Spirituality

Daphne Reiley  and Rev. Dr. Joe LaGuardia, co-authors of A Tapestry of Love: The Spirituality of Caregiving, are launching a new video blog on YouTube.  The channel is devoted to caregiver spirituality, caregiver resources, ministry helps, and ideas for care-receivers.

In their work with caregivers and care-receivers for over a decade, Daphne and Joe bring a unique skill that encourages others to grow in God, ground caregiving in the love of Christ, and pursue the Spirit’s ever-expanding, inclusive love.

Be sure to check out their first video, “like” it, and Subscribe to the channel.   Stay tuned, and grow with us…

Tour of Sacred Spaces: Seminaries, Monasteries, and Writer’s Offices, oh my!

I took my annual “pilgrimage” to Atlanta this past week and spent time contemplating sacred spaces. Although the first stop on my tour led to my old seminary whereby I attended a preaching conference, my time began at an interfaith prayer labyrinth we commissioned several years ago.

I remember the commissioning like it was just last week: the CBF Baptist-Muslim task force and the McAfee School of Theology at Mercer University partnered in building and dedicating the garden. I read a prayer of dedication that day.

When I arrived on Mercer’s campus this past week, I walked the labyrinth and sat on one of the benches for 30 minutes. That was 30 minutes . . . without reaching for my phone. Without getting bored. Without becoming restless or distracted. Thirty minutes of just sitting, contemplating the importance of this place–a center of a labyrinth, which required me to walk in and from among the margins to the center, which takes about 10 minutes.

I mean, you can easily walk through the labyrinth, bypassing the zig-zagging stone “walls”, which means walking about 14 feet from the border to the center in about 30 seconds, but that would be cheating.

See the source image

But a pilgrim walks in prayer and contemplation, which includes 4 circuits towards the center, away from the center, around, and back again.

My walk burdened me with the importance of pilgrimage and sacred spaces: We come to the center to really come home to God. This, my seminary, and this place–Atlanta–is my home of homes, I’m convinced. After all, I got two post-grad degrees here, raised my children here, pastored my first church here, and made life-long friends.

But I can’t stay at the center. No one can. Its only half the pilgrimage, and God sends us out into the world.

I come to Atlanta twice a year for this reason: There’s always a preaching conference, a day pilgrimage to a monastery in Conyers, and time with our good friends. Then I go back to ministry, family, and my beloved church in Florida. It is a circuit following the Holy Spirit to the interior places of my life, in-and-out, and back beyond the border to the exterior places where I do business, where I am learning to transition my children to adulthood so they can leave home and go into the world on their own.

It is ironic, by the way, that this year’s preaching conference welcomed theologian Miroslav Volf who lectured on home and the significance of God making God’s home among God’s people.

God builds homes and welcomes us; we come home and then are tasked with welcoming others; and then we go forth and build other homes in order to welcome the world.

I decided to do a few videos on the pilgrimage this time around, which you can find here. Entering and exiting these two locations– the seminar and the monastery (and out again) –have become as natural and invigorating as breathing, like a breath of fresh air, or coming up for air.

But now my week is coming to a close, and I am ready to dive deep into the world for another season of ministry to which God calls, from deep to deep, so I can show others how to be pilgrims too.

Where have the Charismatics Gone?

charismaBy Joe LaGuardia

In the spirit of Paula Cole, I’ve been asking, “Where have all the charismatics gone?”  Its been some twenty years since I found myself at a revival service, praying over a friend who had been “slain in the spirit.”

These days, I’m not so sure I have any close ties in that religious world where speaking in tongues, shouting, healings, and exhilarating praise was ubiquitous.

For those who are not up on their charismatic (or, sometimes called, “Renewal Movement”) parlance, being “slain in the spirit” is a physical act of surrendering to God–literally, falling on the ground–in a state of worship.  Like other manifestations of the spirit, it is an outward reaction to an emotional response.  Its something for which Pentecostals are known.

Unbeknownst to many of my friends, my home church in South Florida is a charismatic congregation.  We praised God with abandon, made for a multicultural community that valued “prophecy” and tongues, and danced in the aisles.

I was more subdued–always was a quiet guy (“Sorry, Mr. President, I don’t dance.”)–but I knew of the methods and means of revival, well-versed in the gifts of the Spirit as outlined in Paul’s first letter to the Corinthians, and attended my share of retreats.

Charles Finney: A Face only a Mother can Love...

Charles Finney: A Face only a Mother can Love…

I even read several works by Charles Finney for the fun of it.

That was a long time ago.  I can only guess how the charismatic movement is fairing these days.  The only evidence of its presence that I have seen in Georgia of late has been in  the prosperity gospel movement and in some megachurches.

Some denominations, like the Four-Square church and Vineyard Churches, are still carrying on the work of revival and renewal–but they are few and far between.

Furthermore, many charismatic leaders, aspiring to find a sustainable relationship with the academy, became scholars and seminary professors.  Whether it evolved into the megachurch or the ivory tower, this kind of organization is often a spirit-stifling institutionalization that makes the gifts of the Spirit mere products to consume rather than experiences to cherish.

Also, the charismatic movement has not been without controversy and its critics. Pastor David Yonggi Cho of one of the largest charismatic churches in the world, South Korea’s Yoida Full Gospel Church, was sentenced last year for embezzling millions of dollars.

In Southern Baptist life, all things charismatic  is approached with contempt.   At one time, missionaries were not allowed to speak in tongues or “private prayer languages.”  Only recently did the Convention reverse the policy in light of a broadening constituency that struggles to balance diversity and dogma.

In 2013, author and pastor John MacArthur led a “Strange Fire” conference in which he openly attacked  Pentecostals and Catholics, calling the charismatic movement heretical and misleading.

Aside from these issues, churches in the charismatic tradition are actually the fastest growing churches in the world.  To answer my own question, the movement has not diminished, but has been outsourced.

In the global South, Pentecostalism is growing at an exponential rate, claiming the allegiance of over 25% of Christians worldwide.  I may not know any charismatics these days, but its influence across denominational and theological spectrums is undeniable.

Why have I been out of charismatic circles for so long?  Well, just as the charismatic movement has evolved, I have evolved too.

This is not to discredit my charismatic upbringing; quite the opposite: I am grateful for it because I am able to traverse Baptist life as an ordained minister with an intuitive eye on where the Spirit might be leading Christ’s Church.

For the Cooperative Baptist Fellowship, a break-off denomination from the more conservative Southern Baptist Convention (and the network I call home), this charismatic leaning may possibly afford a greater inclusive spirit to diversity, globalization, and pluralism that now defines many churches and neighborhoods.

I am not the only one with a charismatic background in the CBF, and my upbringing has benefited Trinity in continuing a strong foundation for missions, worship, and ministry that fits the eclectic and often-times multicultural milieu in which many churches now find themselves.

Although we have given up much ground to the prosperity gospel movement or an institutionalized consumerist Christian subculture, we who still cherish the Renewal Movement are better for it.