Providing Christian resources from the YMCA past and present to nourish inclusive, equitable work in our diverse and global neighborhoods that build up healthy spirit, mind and body for all.
While the original “C” was thin – 1840’s British Protestant Evangelical White Young Male – these followers of Jesus took to heart his prayer in John 17:21 and embodied it throughout the world; their willingness to expand the depth, diversity and richness of the “C” thickened it, giving it more weight, more room for unity, and more dimensions of reality.
What can this mean for how you embody the “C” in the YMCA?
Our YMCA mission seems to embody a tension between practicing Christian principles and being for all; yet a historical overview shows a progression, an expansion, a richness, of inclusion.
Not perfect, obviously; a struggle for sure – one that we in the Y get to joyfully and humbly participate in for our generation.
This summary paragraph below comes in the middle of an extensive yet readable dissertation exploring the global influence of the YMCA Paris Basis from 1855 to 1955 – a century of stunning innovations, horrific trauma, courageous love.
At one level it lays out how Faith has been a dynamic and crucial Dimension of Diversity.
It highlights significant historical realities regarding the “C” in the YMCA striding forward into new countries and cultures, new generations, new opportunities.
By remembering our past, our roots, we can more wisely discern what we’ve been nourished with in order to stay engaged as healers and bridge-builders in the way of Christ amidst our present realities.
“The YMCA was a fruit of the Evangelical Revival of the 19th century.
Contrary to several other revival movements, which were separatistic, the YMCA idea was based on a sense of unity among Christians.
This led the YMCA to co-operate – often lead – with the major streams in the Ecumenical Movement of the 19th and 20th centuries.
The YMCA leaders were active in the Evangelical Alliance and Sunday School Movement; they were in the spearhead of the Muscular Christianity and student awakenings; they were inspired by the Social Gospel movement; they led the first meetings of Missionary Movement and the World Council of Churches.
Although the YMCA was Protestant in origin, it also adapted itself to Orthodox and Roman Catholic contexts.
In general, the attitude of Protestant and Orthodox church leaders was positive, while that of Catholics was negative.
In all different religious contexts, the YMCA aimed to lead youth to their respective churches.
Extending out of Europe and North America, the YMCA faced new problems and sought answers to them.
The area that had, along with the two ‘Christian continents’, the most profound effect on the mission view of the YMCA, was Asia.
In the Near East, the YMCA faced Islam and in India, it faced Hinduism and Buddhism.
In both contexts, the movement took the lead in interfaith dialogue with these world religions.
Additionally, in India, the YMCA faced the problems of rural youth – and aimed to adapt itself to their needs.”
How does this expansionist, diverse, “thick C” inspire you?
While the original “C” was thin – 1840’s British Protestant Evangelical White Male – these followers of Jesus took to heart his prayer in John 17:21 and embodied it throughout the world; their willingness to expand the depth, diversity and richness of the “C” thickened it, giving it more weight, more room for unity, and more dimensions of reality.
What can this mean for how you embody the “C” in the YMCA?
With a dynamic and inclusive legacy like ours, who can you be building a bridge of friendship with through your faith, hope and love in Jesus?
Readable and thorough overview with brilliant summaries for inspiring reflections. Click pic to download the PDF.
“For all” is a key part of our YMCA mission, and for Christians in the Y we can do our part as the welcoming hands and hospitable heart of Jesus, motivated to do our part in our decades to be ones who unite – and be part of the transformative answer to Christ’s prayer “that they may all be one.”
It’s a week where we are reflecting on the devastating impact of 9/11 on America and the world, and a sentiment that arises is the remembrance of unity that emerged from the chaos.
That moment of unity was costly, but the experience of it lingers in our national memory, the yearning still clings to our conscience.
Many of us ask the question in some form: how can we be united like that again, but without the destructive evil to prompt it?
For Christians in the USA who reflect on those moments of unity as our country came together, many of us thought of the call Christ Jesus placed upon his disciples.
The unity that America experienced for a few moments after 9/11 is a kind of unity that Jesus prays for – in particular for all who will believe in him throughout each generation in every nation.
Christians yearn for unity among one another in our local congregations, city churches, national denominations, historic branches across the globe.
Jesus prays for unity, “that they may all be one” – and it seems like we are still waiting for this prayer to get answered.
This yearning for Christian unity was desired greatly in the 1840’s during which the YMCA was formed by George Williams and his eleven friends.
The Paris Basis of the 1855 World YMCA Alliance is a practical statement striving to embody this prayer of Jesus for local YMCA’s that desire to be in harmonious relations with Y’s across their countries and the world.
This prayer of Jesus, for awhile, was included in the 1896 logo of the Y, the reference of it – John 17:21 – was printed upon an open Bible, in the middle of a triangle, behind which was a double circle and the Chi Rho symbol.
The current bylaws of many US YMCAs includes explicit commitment to the inclusive and uniting principles of Christ, with an expectation that it would not only shape individual personalities to imitate Jesus’ style of fellowship, but it would influence whole societies.
The Young Men’s Christian Association we regard as being in its essential genius a worldwide fellowship united by a common loyalty to Jesus Christ for the purpose of developing Christian personality and building a Christian society.
The present mission of the Y masterfully condenses the soul of Jesus’ prayer, the heart of the Paris Basis, and the essence of the bylaws in their mission statement: to put Christian principles into practice through programs that build healthy spirit, mind and body for all.
In the life of the Y these days there are crucial conversations around the relevance and connection of “Christian principles” to being “for all” in our mission.
For complex and sometimes ambiguous reasons there is resistance or confusion to the meaning of “Christian principles” in our mission; and others have a similar uncertain take on being “for all.”
It seems to me like it’s worth remembering honestly where we came from, to tell those stories responsibly, to respect those that made it possible in the past for the Y to be here today, and to care enough to pass it on to the next generation even better than when we came into it – that can be a helpful to build up healthy connections between “Christian principles” and being “for all.”
Again, for complex reasons, the “C” in our name has been downplayed in many of our official YMCA branding and historical accounts, a form of interpretation about our context.
Based on observation, it does seem like there is an awkwardness and uncomfortableness publicly talking about the “C” in the YMCA in our movement, which is shaped in various ways by our pluralistic, secular, multi-cultural, multi-faith communities.
And, with the division that has exponentially increased between Christians in the past 200 years, it complicates communication between them in the Y – thus if they talk past each other, or down to those who are different in their following of Christ, how can they speak with united confidence among those who don’t believe in Jesus like them?
One of the elephants in the YMCA room is the uncomfortableness Christians have talking about their own faith – especially with other Christians who believe differently.
If you don’t believe the Y is a safe place to talk about what you believe, then the Y squelches most kinds of Christianity and by default let’s a vague version emerge that might be “safe” but also barely meaningful.
What’s your take on Christians who believe differently than you?
Imagine how Jesus feels when he looks around the world at all the different Christians… is he clicking his tongue, slapping his forehead, rolling his eyes at the diversity of his disciples?
No.
When you read this part of Jesus’ prayer for disciples in the generations to come, there is nothing narrow-minded or small-hearted about it:
My prayer is not for them alone.
I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you.
May they also be in us so that the world may believe that you have sent me.
I have given them the glory that you gave me, that they may be one as we are one— I in them and you in me—so that they may be brought to complete unity.
Then the world will know that you sent me and have loved them even as you have loved me.
It’s a beautiful, bold, compelling, visionary prayer that, to be frank, we are yearning still for Jesus to fulfill.
This prayer of Jesus was a fueling element for the posture of the YMCA towards different kinds of Christian men they let join and lead in the Y.
For anyone who wants a stronger “C” in the YMCA, it includes ecumenical acceptance of the diverse “C” that’s always been true of us – the fruit of this being God’s love for the world being made known.
The movement started with boundaries, like all must; but the Y kept expanding it through the decades – in London, through the British Isles, then Europe and eventually five more continents.
Eventually they let all the Protestant into the Y, despite some internal protesting; then they let in the Catholics and Orthodox – this ought not to be assumed as natural, but rather a striving based on rigorous efforts and prayer.
This same posture led the Y to take the momentous step of letting in their Jewish and Muslim friends, and eventually they would drop all religious requirements for membership and leadership.
When someone joins the Y, whatever kind of Christian they might be, whatever kind of religious conviction you may or may not hold, there is no denying the truth of the ground and roots which nourish the global YMCA movement.
It is inauthentic of the Y to downplay the religious history of the Y, to shy away from the explicit Christian heart of the Y – it makes our movement less interesting, less compelling, less transformative.
It’s okay to honestly say that it is more complicated now, that there is uncertainty on what to do with religions in the Y, and Christianity in particular.
In light of the religious upheavals we are experiencing globally, no surprise that the Y is also caught up in it.
And the violence that is done in the name of religion is reprehensible. Always.
The solution, though, is not to squelch religion, to ban it or ignore it as a way to stem violence.
People are violent.
Religion can be used as a wise and healing tool in the face of violence, or it can be wielded to destroy with it.
If the goal is to find ways to transform violent people into peacemakers, and if those people are religious, we ought to seek ways to use their religious traditions to fuel ways of reconciliation instead of killing each other.
The YMCA sought to do this in its first hundred years, embodied among many leaders, in particular through the life’s work of John Mott, who is considered the Ecumenical Statesman of the 20th century, and who won a Nobel Peace prize for his war relief work.
With a religious YMCA legacy like that, we have an opportunity now to learn from and draw on this part of our history to foment religious reconciliation as part of our peacemaking, of forging just mercy in our violent communities.
Jesus’ prayer is our prayer, for those that believe in him, which is what then shapes our posture towards one another and the world.
When Christians seek oneness with one another, through Jesus, we end up demonstrating a healing and resonant love for the world.
Within the Orthodox Christian community, which John Mott highly respected, is the word “theosis” to describe the oneness in Jesus’ prayer.
Jesus prays that we would be one with each other and with God like Jesus himself is: this is theosis – a kind of healing communion where we experience the transforming joy of God’s reconciling presence in spirit, mind and body.
Thanks to the rigorous studies by Christian missionaries, we now realize that so much of the Christian division in the world is largely due to complex cultural differences, generational differences (often tied to immigrant communities), and sometimes violent socio-economic differences.
Of course the divisive Seven Deadly Sins are always at work, like entropy, pulling people apart in spirit, mind and body – and these must honestly and care-fully be confronted in a community, no matter what they are going through.
But to miss the larger forces at work is to misattribute to individuals what is happening on a massive scale to millions of individuals- thus being blind to trends which we can learn from, and then miss out on ways to give people more wisdom and truth on how to overcome cultural, generational and social-economic differences with grace.
When reflecting on how expansive, how inclusive, how global, how radical is the mercy of God, of how patient and kind Jesus is in answering his prayer these past twenty centuries, we can exclaim like St. Paul:
“Oh, the depth of the riches of the wisdom and knowledge of God!
How unsearchable his judgments, and his paths beyond tracing out!
“Who has known the mind of the Lord? Or who has been his counselor?”
“Who has ever given to God, that God should repay them?”
For from him and through him and for him are all things.
The unity that Christians yearn and strive for is a vision of the future which God is mysteriously and faithfully fulfilling in the world as it really is.
It becomes a matter of faith, of trust, that God is the source, the means, and the purpose of unity, that it is marked by mercy, faithfulness, wisdom, mystery, and glory.
Did Jesus know when he prayed for unity in the Garden of Gethsemane on the night of his betrayal that twenty centuries later we’d still be missing the mark?
Whatever Jesus knew, he wasn’t naive, nor a quitter – rather, motivated by a sacrificial love, an enduring joy, and a glorious hope that God will someday, someway answer his prayer for unity.
This prayer of Jesus, this desire for theosis, this yearning for transforming unity with God and others – past, present, future – it’s part of why the Y was formed, and in part why it has endured, adapted, matured, and kept moving forward, even if it has stumbled along the way.
“For all” is a key part of our YMCA mission, and for Christians in the Y we can do our part as the welcoming hands and hospitable heart of Jesus, motivated to do our part in our decades to be ones who unite – and be part of the transformative answer to Christ’s prayer “that they may all be one.”
YMCA & Faith as a Dimension of Diversity ::: what are some ways we can elevate the role of religion and build a healthier, stronger “C” in the Y as a way to be even more inclusive and equitable?
The extraordinary effort the Young Men’s Christian Association is putting into being inclusive and equitable in light of its diverse and global reality is impressive and inspiring.
Yet, not without critique or flaws, and still in an agile learning mode, humbly trying to do better.
There are many aspects I value about the Dimensions of Diversity Wheel, including how it reveals then builds awareness of many key dimensions of diversity; having been through a training with it, I developed a more complex awareness of myself, as well as a richer perspective on those around me.
Nobody comes to this wheel or training or Association neutral, so I confess that this blogpost comes from a close analysis and personal reflection on my professional work with the Y as a Christian Emphasis Director and ordained Protestant minister.
The dimension of Faith is of particular interest to me regarding my vocation, my identity, my purpose, my lens personally and professionally, though it’s not the only important dimension, nor is it isolated from many others like culture, race, birthplace, etc.
I do want to humbly reflect publicly on the role of faith as a dimension diversity in the YMCA, as it seems to occupy an awkward space in the wheel and our associations.
For example, religion and faith traditions are like culture and ethnicity, you are born into it, they are often all intertwined, and it deeply shapes your whole sense of self, purpose, identity and community.
Yet it can also be experienced as interchangeable like economic status or geographic location; we all know people or have heard of those who “left” their religion or faith tradition.
While these are simplistic examples, they get at the wider discomfort of the role of faith and religion in the Y; as a matter of principle we ought to include it in an equitable and honest way – BUT: it is unlike all the other dimensions in a way that makes it socially and spiritually awkward.
What do I mean? A basic understanding of religion – scholarly or experientially – reveals the comprehensive nature of faith traditions; the role of it is to give overarching meaning and existential purpose to the totality of life in spirit, mind and body as an individual and a community (or tribe or nation).
Yet, in the Y it is generally uncomfortable to talk publicly about ones personal faith tradition or religious commitments (I’d love to hear exceptions to this assumption).
What factors might be keeping the faith/beliefs dimension of diversity in a awkward, suspicious, suppressed, role in the Y?
While there are no simplistic answers, here are a few of my observations framed by my experiences and research:
1. The complexity of secularization in a religiously and ethnically pluralistic society (keep your faith private) [for more read Charles Taylor and Lesslie Newbigin]
2. The critiques of religious violence, sexual abuse, and financial scandals (credibility of faith is corroded) [for more read Rene Girard and William Cavanaugh]
3. The centrality of technology as a means for organizing and and making sense of reality (control comes from us) [for more read Jacques Ellul and Miroslav Volf]
Or, some might perceive it like this: overly religious people do a lot of good, but then they get disagreeable and divisive and at the Y we really want to emphasize what builds harmony and healing; so, since too many religious people either want to be right/exclusive more than loving/inclusive, we will downplay our religious heritage and faith as a dimension of diversity and emphasize that which seems to more effectively forge unity and equity.
Trust me, I get it.
But…
Religion is still a powerful existential reality amongst our diverse membership; if we ignore it, downplay it, dismiss it, degrade it, we will be blind to the way it shapes (for good or bad) our culture, thus preventing us from fulfilling our purpose, cause and mission successfully.
The more people who become ignorant of religion and faith traditions, the more religious bigotry that will be fomented.
If we want less religious violence and abuse, we need to shine more light on religion, not keep it in the dark; more wisdom not less.
With the National influence the YMCA has in 2,000+ communities, imagine the positive effect we could have if we more wisely, bravely, authentically, publicly discussed and educated on religion/faith as a powerful dimension of diversity.
Christians in the Y often don’t want to offend anyone, especially those who are religiously diverse; it’s a warm sentiment, but it often leads to squelching religious expression instead of building up hospitable inclusion.
Christians in the Y too often fail to recognize the vast diversity that exists within there own faith tradition; it’s naive to think that the differences between Protestants and Catholics are irrelevant, or that the tension between conservative and liberal Christians is insignificant.
Factor in the generational and geographic, ethnic and racial dimensions of diversity as it is expressed through religion, and Christians will discover an incredible variety.
But rather than enter into the complexity of a diverse and global Christianity in their YMCA, Christian leaders too often over-emphasize a private expression of faith, or a bland version that doesn’t want to offend anyone, or a suppression of any public religious expression.
What if the YMCA of the USA embraced a intentionally public, responsible, honesty about its extremely religious origins in George Williams and Thomas Sullivan, in Anthony Bowen and John Mott, etc.?
What if the Young Men’s Christian Association cultivated a care-full spirit of mutual respect for the vast diversity of Christians who founded the Y, and for the complicated and rich Christian traditions which nourished the YMCA which we enjoy and steward today?
It could then more robustly and wisely critique that within the diverse Christian traditions which undermines or corrupts equitable inclusion in our generation.
So why does it seem that the Y is sometimes awkwardly embarrassed about the “C” in our name?
I won’t pretend to know all the reasons, and I would welcome many honest responses from readers.
From what I have heard and seen though, my understanding of the conflicted identity is rooted in the three reasons I listed earlier: secularity & pluralism, violence & hypocrisy, science & positivism; it’s a cultural/religious revolution deeply affecting Western civilization and the global community.
This means, at some level, we aren’t even sure what it means to identify as Christian now, belief in God is contested and seemingly unnecessary for the pursuit of happiness; especially when it comes to managerial and economic decisions, prayer seems less effective than benchmarks and best practices.
Yet: religion just won’t go away.
The Y can draw on powerful historical and contextual realities as resources for animating an inclusive Christianity which honestly respects our diversity while strengthening how we responsibly care for all we embrace.
Or the Y can continue to awkwardly stumble into a complex religious-shaped future conflicted about its identity and how to bring healing and hope to our society’s most dangerous and vicious evils.
If I was going to make some proposals for how a more robust Faith as a Dimension of Diversity could empower the Y to flourish as an anti-racist, multi-cultural institution – I would offer up these as a conversation starter:
Elevate faith/belief/religion as a dimension of diversity
Responsibly respect the existential and overarching reality religion and faith traditions have cross-culturally, trans-nationally, and inter-generationally
Cultivate care-full honesty about Y members/staff/volunteers experiences with the best of and worst of religion – for the sake of healing, wisdom, and mutual empathy
Resuscitate our gratitude and indebtedness to Christian Y workers in the past for their religious motivations – ie. invention of basketball or camping, George Williams organizing and John Mott’s fundraising, etc.
Become curious to the ways many different Y workers have religious motivations for their service, and how it is mixed with other motivations.
Celebrate our identity as a Christian Association which strives to be welcoming and hospitable to people from all types of religious and faith traditions, as well as every kind of dimension of diversity.
Have YUSA publicly engage in the Paris Basis and Challenge 21
Be willing to openly critique behavior of Christians in the Y who are behaving badly, without it resulting in the suppression of Christianity as a result.
Be willing to embrace the complexity of public expressions and embodiment of faith in the Y as a way to model for our 2,000 communities how we can do grace-full and faith-full inclusion.
Here are some concluding observations of this post: if I was going to frame in a historically positive way the different kinds of Diverse and Global Christians in the Y since 1844, I would describe them as Evangelical, Ecumenical, Equitable.
George Williams was Evangelical, with an ecumenical and equitable heart.
John Mott became Ecumenical from his evangelical spirit, and raised enormous sums of money for equitable causes.
Rev. Dr. Martin Luther King Jr. is our inspiration for Equitable, who embodied an ecumenical yearning with evangelical zeal.
If you had a primary pulse as a Christian in the Y these days, who do most resonate with for how they embodied their faith – George, John, Martin?
If you’re like me, all of them are central to how Christianity can be embodied today in the Y!
But if we revise their Y story and minimize the role of religion, we undercut their powerful example of ways Christianity can inspire, unite, and heal.
It is always easier to critique and see the log in the eye of Christianity; its failures are legendary, some chilling and evil; but: if people are not defined by their worst moments, let’s not do that with any religion or faith tradition.
May many more humble and dedicated conversations continue to multiply around ways we can strengthen faith as a dimension of diversity towards flourishing for all.
What would you propose for a healthier and stronger Faith as a Dimension of Diversity in the YMCA?
What are some examples you have for ways Faith as a Dimension of Diversity has positively contributed to flourishing for all in your Y?
