Category: YMCA + Christian Praxis

Jesus & the YMCA

The Y decided long ago, wisely, not to make religion an expectation or requirement of membership or employment.

Loyalty to Jesus Christ is always about grace, about gifts and blessing, not about coercion.

George Williams and his eleven friends – and later Anthony Bowen, John Mott, MLK, Paul Limbert, Harold Smith, Carlos Sanvee – are evidence of what happens to men who do believe Jesus, who take a leap of faith and pledge their loyalty to the Kingdom of God.

And that is how Jesus is alive and well in the YMCA today, when Y staff and members show up desiring to embody the love and loyalty of Christ to whoever comes across their path.

“I first learned in Bridgewater”, said Williams, “to love my dear Lord and Saviour for what He had done for me…I was on the downward road…I said, ‘Cannot I escape? Is there no escape’ They told me in this town of Bridgewater how to escape—Confess your sins, accept Christ, trust in Him, yield your heart to the Saviour. I cannot describe to you the joy and peace that flowed into my soul when I first saw that the Lord Jesus had died for my sins, and that they were all forgiven.”(7)

Sir George Williams, quote taken from edhird.com

It is undeniable, the role of Jesus in the origins, heart and purpose of the YMCA.

George Williams and the eleven Christian friends who founded the Y in 1844 did so out of their love and loyalty to the Lord Jesus.

As an Association it’s impetus for action was Christian love and loyalty to the Young Men in their factories and neighborhoods who were facing crushing inequities, overwhelming temptations to vice, loneliness and purposelessness.

Our history is centered on the real presence of Christ Jesus, a man who figures in the background of the Y and the foreground of our leaders throughout the many generations.

The Y logos since 1881

The “X” and “P” in the background of the original Y logo are Greek letters, religious symbols for the name of Christ in the New Testament, written in Greek and spelled XRIST – Chi Rho Iota Sigma Tau.

Was the simplification of the logo in 1897 a secularist removal of Christ from the Y or rather a pragmatic marketing move?

Considering the Christians leading the Y in those days, men like John Mott, Luther Wishard, etc, their work and words, attitude and lifestyle was the real embodiment of the “C” in the YMCA.

The reality is that Christ is present in the Y irregardless of what the logo looks like, for it is through people that Jesus does his reconciling work, not marketing materials.

It is undeniable, though, that the role of the “C” – of Jesus – has become more complicated and conflicting in the YMCA.

The 1960’s seemed to have changed everything. One could make the case that the Great War of 1914 broke the ecumenical Christian Spirit of the world, that the Holocaust and atom bomb of WW2 poisoned the global Christian Spirit, and that it took decades for these reverberations to unsettle and upheave Christianity in our American culture; the 1960’s were the unveiling of the brewing chaos.

In post-war 1940’s elderly John Mott is noticing the waning of the Christian mission of the Y; in the 1950’s the famous Christian theologian and Y advocate Emil Brunner is calling the Y back to Christ; in 1989 the revered 101-old Paul Limbert laments the lack of awareness of Christian principles and legacy in the Y.

The YMCA was affected by the 1960’s, and all that led up to it, and since then; in some ways the Y embodies the culture of its communities and countries – in other ways we influence it.

One example: The diversity of Christianity in the USA is found in our YMCA staff and members.

This religious inclusion was intentional, hard-fought, often resisted, but crucial to us living out our name.

What the Y learned through religious inclusion has been seeds for greater inclusion amongst our increased dimensions of diversity – not without struggle, obviously.

Christians have always been part of the push for inclusion in the Y; they are also ones who resist it.

That’s been the history of Christianity, it’s attempt to live out Jesus’ prayer recorded in the New Testament Gospel according to John “that they may all be one.”

As Christ’s gospel encountered different tribes and nations, the diversity of the Faith increased, and so did the complexity and conflicts amongst the Body of Christ.

You can see this in the by-laws of the YMCA:

THE YMCA IS UNIVERSALLY REGARDED AS BEING IN ITS ESSENTIAL GENIUS, A WORLDWIDE FELLOWSHIP OF PERSONS UNITED BY A COMMON LOYALTY TO THE PRINCIPLES OF JESUS CHRIST FOR THE PURPOSE OF DEVELOPING CHRISTIAN PERSONALITY AND BUILDING A CHRISTIAN SOCIETY. THE YMCA SHALL BE NONDENOMINATIONAL AND SHALL NOT DISCRIMINATE AGAINST ITS STAFF, BOARD, VOLUNTEERS, COMMITTEES, MEMBERS OR RECIPIENTS OF SERVICES BASED ON ANY CHARACTERISTIC OR STATUS PROTECTED BY FEDERAL, STATE OR LOCAL LAW AND IS COMMITTED TO A CULTURE OF INCLUSION AND UNDERSTANDS, RESPECTS AND VALUES THE DIVERSITY OF OTHERS.

It’s ironic: as Christians strive to bring the peace-full gospel of Jesus to more people, there sometimes ends up being more struggles and even chaos – hence the emphasis by the Y on inclusive fellowship in imitation of Jesus Christ.

The Paris Basis of the YMCA, the original document for framing how different Christians could work together across the globe emphasized “harmonious relations”:

“The Young Men’s Christian Associations seek to unite those young men who, regarding Jesus Christ as their God and Saviour, according to the Holy Scriptures, desire to be his disciples in their faith and in their life, and to associate their efforts for the extension of his Kingdom amongst young men.
Any differences of opinion on other subjects, however important in themselves, shall not interfere with the harmonious relations of the constituent members and associates of the World Alliance.”

What could it look like now it for Jesus to still be part of the Y? Challenge 21 is a compelling strategy and framework, developed in 1998 in reflection of 15 decades of YMCA ministry.

The first challenge is: “Sharing the good news of Jesus Christ and striving for spiritual, intellectual and physical well-being of individuals and wholeness of communities.” Read more at https://www.ymca.int/about-us/ymca-history/challenge-21-1998/

Sometimes we think too little of Jesus.

Is Jesus like a little Christmas elf, lurking in our buildings to bless people? Is he a ghost that haunts our facilities with nostalgia for the glory days of Christendom?

Is he a severe judge condemning all the sinners who work out at the Y? Is he a cultural critic of the right or left?

Is he wringing his hands at the mission drift of the Y? Is he rolling his eyes at the crazy Christians in the Y? Is he a timidly permissive of whatever people want to do or believe at the Y?

No.

Whatever Jesus is doing in the Y – in our world – in our communities – in our homes – it is with and through people, for all creation.

And whatever Jesus has done, is doing, and will do, it will often be – to be frank – unbelievable.

Why do I say that?

Because that’s the general experience of people as recorded in the New Testament.

It requires a leap of faith, to quote Kierkegaard, to believe Jesus existed and is still who he claims to be.

On the face of it, there is an unbelievability to Jesus.

But George Williams and his eleven friends – and Anthony Bowen, John Mott, MLK, Paul Limbert, Harold Smith, Carlos Sanvee – are evidence of what happens to men who do believe Jesus, who take a leap of faith and pledge their loyalty to the Kingdom of God.

And that is how Jesus is alive and well in the YMCA today, when Y staff and members show up desiring to embody the love and loyalty of Christ to whoever comes across their path.

The Y decided long ago, wisely, not to make religion an expectation or requirement of membership or employment.

Loyalty to Jesus Christ is always about grace, about gifts and blessing, not about coercion.

History shows that Jesus is not bound to our expectations and will not be manipulated or coerced, nor will he require that of us to others.

The grace of Christ grants us an almost unbelievable amount of freedom – which is why St Paul admonishes us to use our freedom for good “all things are permissible but not all are beneficial.”

At almost 180 years old, the relationship the Y has with Jesus is complicated and conflicted, which ought not to be much of a surprise.

But no matter how many decades have elapsed, life with Jesus always require more trust, which means there always more room for doubt.

Our faith only grows when tested, which means we will face more complicated conflicts which give us the opportunity to increase our hope and reveal the resiliency of our love and dependence on God’s Grace.

Are there still Christians still in the Y? Yes.

Is Jesus and the Y still a thing? Of course?

Do we crave more certainty and security about the “C” in the Y? Probably too much.

Did Jesus come to make people comfortable and happy? Not really.

Jesus did come to be the light in the darkness, to rescue us from evil, to call people to join him in a ministry of reconciliation for the restoration of all creation.

That’s what Jesus is doing in the world, in the Y, with and through and for people – people who can be stiff-necked, hard-hearted, stubborn and rebellious.

Yet he faithfully, patiently, with great endurance overcomes evil with good, redeeming it all by love, for those that believe it, who trust that this is what God is doing in the world through Jesus.

Sometimes Christ is in the background of our Y, like in that first logo; sometimes you can’t see him in obvious ways, like our current logo.

But since it’s by faith, through grace, that Jesus fulfills God’s will in the world, may we choose to believe that Christ is in the Y, that he is mysteriously present in the background and foreground leading us – the complicated and conflicted people that we are – into his promised future, where there is flourishing for all.

Here is how Carlos Sanvee authentically puts it, our World YMCA Secretary-General, in his 2021 Easter message to the Y:

I also realised how my faith in Jesus aligned with my African understanding of Ubuntu: that a person is a person only through other people; and that I am, because you are.

The YMCA taught me triangles and trinities: of the interlinkage of body, mind and spirit; and the interrelation of me, my neighbour and God.

So my work has always been my faith, and my faith has always been my work.

The core of my faith is to endeavour to accept and understand the unconditional love of God, shown to us at Easter. And my work is to try and share that love.

Jesus poured himself out in love and service. He preached and he lived the social gospel. He bridged the divides in society, and he reconciled us to God and to each other.

We in the YMCA are called to do the same.

Carlos Sanvee, https://www.ymca.int/eastermessage/
Ascension of Jesus

Christian Leadership & Hope Amidst Choas

A brief reflection on the difficulty of Christian leadership, of sustaining hope while caught up in the chaotic whirlwinds of life these days, inspired by the life and writings of Henri Nouwen, who writes: a Christian leader is a man of hope amidst chaos, a woman whose strength in the final analysis is based neither on self-confidence derived from his personality nor on her specific expectations for the future, but on a promise given by Christ Jesus.

Indeed the paradox of Christian leadership is that the way out is the way in, that only by entering into communion with the suffering Christ and the chaos of hurting humanity in your midst, can hope and any sense of relief be found.

adapted from Henri Nouwen, The Wounded Healer, p77

In the YMCA, in the church, in the community, there is a great need for leaders who can sustain hope, goodness and solidarity amidst the upheavals, violence and even abuse throughout the world.

But it gets tiring, there is too much information to process, too many people to help, too much complexity and ambiguity in each situation. How to do what is right, how to make a difference for the better, how to help heal when so much is uncertain, shaky and even dark?

Henri Nouwen’s little book The Wounded Healer, is a continual fount of wisdom and encouragement in these difficult days of leading and serving.

May these quotes from his chapter on “Ministry To A Hopeless Man: Waiting For Tomorrow” provide some needed perspective on how to be a Christian leader of hope amidst chaos.

For hope makes it possible to look beyond the fulfillment of urgent wishes and pressing desires and offers a vision beyond human suffering and death.

Nouwen, Wounded Healer, 76

A Christian leader is a man of hope amidst chaos, a woman whose strength in the final analysis is based neither on self-confidence derived from his personality nor on her specific expectations for the future, but on a promise given by Christ Jesus.

This promise not only made Abraham travel to unknown territory; it not only inspired Moses to lead his people out of slavery; it is also the guiding motive for any Christian who keeps leading in hope towards new life even in the face of chaos, corruption and death

adapted from Nouwen, Wounded Healer, 76

Leadership is not called Christian because it is permeated with optimism against all the odds of life, but because it is grounded in the historic Christ-event which is understood as a definitive breach in the deterministic chain of human trial and error, and as a dramatic affirmation that there is light in the other side of darkness.

Nouwen, Wounded Healer, 76

Every attempt to attach this hope to visible symptoms in our surroundings becomes a temptation when it prevents us from realization that promises, not concrete successes, are the basis of Christian leadership.

Many ministers, priests, and Christian workers have become disillusioned, bitter, and even hostile when years of hard work bear no fruit, when little change is accomplished.

Building a vocation on the expectations of concrete results, however conceived, is like building a house on sand instead of on solid rock and even takes away the ability to accept successes as free gifts.

Hope prevents us from clinging to what we have and frees us to move away from the safe place and enter the unknown and fearful territory.

It is an act of discipleship in which we follow the hard road of Christ, who enters death with nothing but bare hop.

Nouwen, Wounded Healer, 76-77

…it has become clear that Christian leadership is accomplished only through service.

This service requires the willingness to enter into a situation, with all the human vulnerabilities a human has to share with one another.

This is a painful and self-denying experience, but an experience which can lead a woman out of her prison of confusion, a man from his chains of fear.

adapted from Nouwen, Wounded Healer, 77

For me, in navigating changes in my home, the constant changes in my work, the turmoil of our culture and violence throughout the nation and world, it is easy to despair, to give in to the belief that it is all cause and effect, that the forces out there are too powerful, there is not much we can do about “it” and we are just pawns, and that we are only standing in shifting sand when we try to make a difference for the better.

These quotes of Nouwen are timely, disturbing, and refreshing- it may not alter the reality “out there” but I am encouraged in my spirit, to trust in the presence of the suffering and strong Christ, who is with me, with us, and at work to restore and reconcile all things, in his time and way.

In whatever way I am called to lead, care and serve, I am striving to be attuned to Christ’s brilliant, persevering, and merciful work in the world he loves and holds together.

This is a way my hope as a Christian leader is sustained amidst the suffering and chaos within and around me.

Is the YMCA Still Religious? Still Christian? Really?

Yes.

That’s my answer, based on my experience and perspective.

If so, then what is the future of historically religious organizations like the YMCA and the church in America and Western Civilization?

What is the future of historically religious organizations like the YMCA and churches in North America and Western Civilization?

Can the Y adapt and survive as a faith-based institution in these days and decades ahead?

The question still gets asked (and googled): Is the Y still religious? Is it still Christian? Does the answer still matter?

My answer is Yes, Yes, and Yes.

The spirit-full foundations go down deep, our origins and history are rich in this regard; Martti Muukkonen writes candidly (and well-researched) about this at length.

This extended reflection below on the reality and role of religion and Christianity in the Y hopefully will spur a constructive yet critical conversation that “builds a healthy spirit, mind and body for all.”

For me, context is often key to discerning what factors are shaping us now, where they are sourced, and what it is arcing towards.

Oversimplification can be a way of starting to make sense of complex and ambiguous circumstances.

By combining broader insights, one can begin to discern relevant insights – the questions then follow on how it seems to correspond with our experience and awareness of reality.

What is reality? How to describe it?

As St. Paul muses with the Corinthian Christians in the mid first century – we can only see and know partially – this includes love, the present, ourselves, the cosmos.

Everyone has multiple lens through which we see and interpret the world, and a myriad of biases that shape how you participate in and interpret it; some we become aware of, many we don’t.

What is the reality of the YMCA and the church in America these days?

How is it really doing? Well? Amazing? Poorly? Disgraceful? Compared to what? Utopia? Dystopia? Status quo?

What kind of criteria should we use?

Numbers? Stories? Time? Facilities? Conversions? Members? Likes?

To ask more probing questions: what is the role of religion in reality?

What is the value of the Christian religion in historical reality?

What is the foundation of Protestant churches in America?

What are the religious roots of the YMCA’s existence and success? And failures?

Should the original religious (and cultural/political) purposes of the YMCA have an enduring authority to determine our missional and organizational health or viability?

For the sake of this article, I’m humbly attempting to add to the growing conversation in a meaningful and nuanced way the role of faith and religion as a dimension of diversity in the YMCA.

Some of my key assumptions:

+ “religion” is the most dynamic and pervading dimension of reality (religion also defined as faith tradition or existential ideology).

+ North America is a highly religious continent and full of religious-shaped cultures, and every institution is profoundly affected by religion, either caught in its orbit or resisting it in some manner.

+ organized faith traditions are public institutions (often as 501(c)3 non-profits), and local congregations are crucial manifestations of religious traditions and values in its vast variety (like caring for the poor and children, spiritual formation, etc.); participants in it cover the full spectrum of adherence from high to low, passionate to cynical, educated to still learning.

+ for Christianity in its many religious manifestations, it is primarily expressed culturally and sociologically; thus it’s many branches and traditions and denominations and sects are reflections of the divisions generally understood between the Eastern and Western Civilizations, the Global North and Global South, Reformation and Counter-Reformations, Empires and Nationalism, Technological Adaptations in every sphere of human industry. And more….

+ religion in general is also an anthropological reality; a profound way of vulnerable humans striving in tribes for survival amidst the terrifying yet sustaining natural forces of Earth and the Milky Way and our Universe(s).

+ an enduring role of religion, according to Rene Girard, is to provide sustaining ways for communities to deal with the recurring murderous violence endemic to all people always – in order for a tribe to thrive in the dangerous natural world, they had to overcome the human pride and envy which continually tempts them to kill one another and destroy their capacity to organize and trust each other.

+ beyond the particular expressions of classic religions like Judaism, Christianity, Islam, Hinduism, Buddhism, etc. is the commonly observed role of religion in their tribes and nations of origins for surviving and thriving, making sense of their existence in particular geographies and generations, amidst the continual technological adaptions humans make out of necessity, opportunity and ability.

+ interestingly, the great religious traditions just mentioned are all originally Eastern Civilization realities, from the Middle/South; however they manifested and took root in the West, they are at their heart tribal, collectivist, and Eastern.

+ often “strengths” and “weakness” are two sides of the same coin, so to speak, or more about how the same tool is applied either appropriately or inappropriately – aka: to a hammer everything is a nail, or as in Ecclesiastes, there is a time for everything, including a time to plant and a time to uproot, to laugh and to weep – and it is wisdom to discern right timing and action.

+ the strengths and weaknesses of religion are similar: it provides boundaries for what is acknowledged as true and real, and most conducive to surviving and thriving of the tribe, and excludes those who deny or reject it; for those in acquiescence, the boundaries and exclusion are right and good, for those who resist or rebel, well they draw the opposing conclusion.

+ a strength and weakness of religion and cultures is the spectrum of individuality and collectivism, of the duty to love the tribe and sacrifice self, of the submission of self to a greater authority and tradition: to those who are drawn to the ends of the spectrums (hyper-individualistic vs. hyper-collectivist) the more divergent and dire are their differing descriptions of what is healthy vs sick…

+ all of this generalized oversimplification to highlight the Western context of the Protestant Reformation (Northern Europeans: German, Swiss, French) against the Catholic Church (Southern Europe: Italy), which itself was deeply shaped by the Great Schism five centuries earlier when the Western Roman Church broke from the Eastern Byzantine Church (a cultural, political, economic, geographical, hence a theological driven split)

+ three centuries into the Protestant Reformation (which also corresponded with the Renaissance and Enlightenment, Industrial Revolution, and Imperial transitions to Nation-States) emerged the Young Men’s Christian Association – a humanitarian and religious product of its age.

So, what cultural realities created space and success for the YMCA then and now?

Within the VUCA (volatility, uncertainty, complexity, ambiguity) of its day, the Y was led by men who lamented the decay of their cultural realities, and particular on the vulnerable young men and their families amidst the rapid changes in society:

  • unprecedented chaos in communities
  • increased conditions of poverty
  • upended social and religious traditions
  • undermined confidence in assumptions about the good, true, beautiful and just
  • it overemphasized the importance of individuality at the expense of their duty to family and place
  • these young men were cut off from sources of stability and forced to make their own meaning
  • they are now in competition with everyone else for work and building off a life
  • the Y sought to create an association for these young men to offer a safe place and trustworthy friends in the British Protestant evangelical Christian tradition

Religion permeates everything, and though in 1844 there were already secularizing forces in effect in the West, sacred expectations and accounts of reality still held a tentative dominance – thus the flourishing of the YMCA in Europe, and the world.

And so now part the fate of the Y is tied to the religious energy and sacred influence in its Western civilization and evangelical Protestantism context.

The YMCA was a religious response to the evil manifestations of the Industrial Revolution, the gross impoverishing of families, the individualistic and secularist fruits of the Imperial and Empirical Enlightenment, and the shifting social values of Victorian London.

It is not insignificant that in light of the particular religious and cultural motivations and goals of the YMCA, that it sought to work alongside churches ecumenically instead of against them, that it sought to avoid doctrinal divisions, it tried to focus on individual and associational loyalty to Jesus Christ and the kingdom he embodied and proclaimed, as interpreted via The Beatitudes and the Gethsemane Prayer.

It is also not insignificant to observe the principle of protesting inherent to Protestant Christianity, the freedom of belief it emphasizes to individuals, and communities.

All of this to note that secularism can be seen and understood in part as an expression of the Christian freedom of belief and a form of protest that is inherent to Protestant Christianity.

When those hurt or betrayed by the Church protest the abuses, and are either ignored or further abused, disillusionment, revolution, and unbelief can be born and take root.

Per the Protestant Principle (Tillich), only an “always reforming” religion radically loyal to the truth and reality, to human dignity – individually and tribally – that draws on the accumulated wisdom of the ages can provide a “thick”enough tradition in our increasingly dangerous yet beautiful universe to work towards a just reconciliation amongst the wounded and wrong-doers, with no scapegoats nor sacrificing the innocent (per Girard).

Secularism used to promise peace as an alternative to violent religious disagreements – but now we know that it is human violence that is natural, and secularism provides too thin and individualistic rationale, too weak of a social bond, to respond in a healing and truthful way amidst the perpetual abuse and exponential violence..

If the USA continues to embrace secularism as a form of peacekeeping amidst religious plurality, it runs a risk of fomenting “thin spirits” of religious misunderstandings – thus unable to use religious resources itself to lead the majority of religious communities through their darkest hours of chaos – which requires mature and wise religious adherents.

If the YMCA can find a way to nourish our specific Christian heritage, then we can speak with a humble authority on the pressing issues of poverty and inequity in our highly religious nation, and have a place to firmly plant our feet in order to boldly serve and care with the least of these, to do hospitality and welcome the stranger, while also taking needed critique, support protesting, fueling reform, and striving in humility for mercy and justice to all – as embodied in Christ and having been put into practice through twenty centuries throughout the world.

What is the future of the Y?

It is tied in with the chaos of our culture, and so whatever it is, it is not to usher in any kind of utopia.

Because of the undeniable violence endemic to humanity, people will be killing people until the Earth meets its fate in accordance with the destiny of our Sun or our own nuclear holocaust.

There is no way to establish permanent peace on Earth; there are only beliefs and practices which either exacerbate violence or wisely foster just mercy in light of its lingering infection.

Since religion emerged as a vital and enduring way to sustain communities in light of the real and eternal violence, the YMCA can embrace reality of religion and violence, or avoid beliefs about peacemaking that comes from pursuing a utopia.

What if the Y became sources of brilliant wisdom on religion AND multi-cultural realities in its communities?

What if the Y honestly and responsibly embraced its complex Christianity, and then through it learned how to care-fully respect and love the poor, our neighbors, and strangers of different religions and cultures?

What are ways to pledge our loyalty to Jesus as the YMCA in a VUCA world so that we sustain creative adaptations rooted in a “thick” love of humanity?

To conclude:

Is the Y still religious? Yes.

The USA is one of the most religious nations on Earth, and the majority of the population identify in some way with Christianity, and the YMCA is at the heart of America’s religious and Christian identity.

What makes the Y still religious?

Our history is undeniable, our culture was birthed in religion, our attitudes and spirit are all forged in a particular kind of “social gospel” Christianity, as well as the enduring yearning for unity, for equity, and Jesus-inspired love for all.

How can I tell if the Y is still religious?

Are there still religious people participating in the YMCA?

Are there still religious people living out of the history and culture and spirit of the Y?

Are there religious and secular Y members committed to unity, equity, care for the poor and welcome for all?

Are there still religious people open to sharing about their faith traditions and inviting others to learn more about it?

Are there people in leadership and on the front lines with the YMCA motivated by their religion to help the Y succeed in its mission and legacy?

Yes.

Can the Y still be religious if there are non-religious people in leadership and on the front lines?

Yes; the freedom to believe, or not, is crucial.

What if I don’t see any religious symbols?

It all depends on what you know about the Y and what you are looking for: the Y logo is highly religious, if you know our history; our mission and values and cause are highly religious if you know our legacy.

YMCA Triangle, stained glass at Springfield College, former Y ministry training school. A classic religious value and purpose of the YMCA, expressed by St. Paul to the Christians in Ephesus (4:13) “…until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.”

If the Y is still religious, does that mean it is dying out and becoming irrelevant as more people leave organized religion?

Religion is an existential reality for humanity, it will always be centrally crucial to our flourishing.

Thus, to the degree that the Y accepts, adapts, and fulfills its religious and Christian origins and calling, it will be one of the few institutions left in our society with the moral authority to critique (including itself) abuse of power and with the spiritual vitality to overcome religious and cultural divisions while building bridges in an increasingly dangerous world.

When is religion at its best, when is the Y most Christian?

When we are taking care of the widows and orphans in our communities, when we are with the most vulnerable in our neighborhoods, loving, caring, serving alongside them as the hands and heart of Jesus.

To the degree that the Y is striving to be with and for the least of these, in faithfulness to Christ, we are still religious, we are still embodying the original spirit of the Young Men’s Christian Association.

My Source/Reading List:

  • Rene Girard, I Saw Satan Fall Like Lightening
  • Charles Taylor, A Secular Age
  • Richard Beck, Hunting Magic Eels
  • Miroslav Volf, Flourishing, A Public Faith
  • Martin Luther King, Jr., Strength To Love
  • Luke Burgis, Wanting
  • Lesslie Newbigin, The Gospel In A Pluralist Society
  • Francis Fukuyama, The End of History and The Last Man
  • Phillip Jenkins, The Lost History of Christianity, The Next Christendom
  • Henri Nouwen, The Wounded Healer
  • Jaroslav Pelikan, Jesus Through The Centuries
  • James Davison Hunter, To Change The World
  • David Fitch, Faithful Presence
  • Paul Tillich, The Courage To Be, The Protestant Era
  • Reinhold Niebuhr, Christianity and Power Politics
  • Michael Gorman, Becoming The Gospel
  • Jacques Ellul, The Presence of The Kingdom
  • Bryan Stevenson, Just Mercy
  • Cornell West, The Cornell West Reader
  • Soong-Chan Rah, The Next Evangelicalism
  • Howard Thurman, Jesus and the Disinherited
  • William Cavanaugh, Field Hospital
  • Wolfhart Pannenberg, The Apostles Creed, The Church
  • H. Richard Niebuhr, The Kingdom of God In America
  • C. Howard Hopkins, The History of the YMCA in North America, John R. Mott: the Biography
  • Clifford Putney, Muscular Christianity
  • Clyde Binfield, George Williams and the YMCA
  • Thomas Winter, Making Men, Making Class
  • Nina Mjagkij, Men and Women Adrift
  • and more…

[there is much that can be critiqued and questioned in my article, and I would welcome your comments; and: above is a sample of sources that shape my perception of ways the Y is still religious and Christian – I’d appreciate suggestions to add to the list.]

For more on this theme, read:

The “C” In The YMCA Today

YMCA: as Obstacle, Offense and Opportunity

Christianity, Christians and Christ in the YMCA: The Flourishing and Withering of Human Solidarity