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.
Provoking reflections for adults investing in young people: “Adults may have their longings, but they keep them out of sight, and somehow master them; and the more they have to overcome in order to live fully in the present, the more they will have the respect and confidence of other people, especially the younger ones, who are still on the road that the adult has already travelled.” – Dietrich Bonhoeffer
How do you know when you are grown up?
What makes an adult an “adult”?
For all of us who work with youth, how do we measure success?
This paragraph below by Dietrich Bonhoeffer, taken from his Letters and Papers from Prison, resonates with me, in particular discerning the characteristics of becoming an adult.
But is it not characteristic of adults, in contrast to an immature person, that their center of gravity is always where they actually are, and that the longing for their fulfillment of their wishes cannot prevent them from being their whole self, wherever they happen to be?
The adolescent is never wholly in one place; that is one of the essential characteristics of youth, else he would presumably be a dullard.
There is a wholeness about the fully grown adult which enables a person to face an existing situation squarely.
Adults may have their longings, but they keep them out of sight, and somehow master them; and the more they have to overcome in order to live fully in the present, the more they will have the respect and confidence of other people, especially the younger ones, who are still on the road that the adult has already travelled.
Desires to which we cling closely can easily prevent us from being what we ought to be and can be; and on the other hand, desires repeatedly mastered for the sake of present duty make us richer.
Lack of desire is poverty.
Almost all the people whom I find in my present surroundings in prison cling to their own desires, and so have no interest in others; they no longer listen, and they are incapable of loving their neighbor.
I think that even in this place we ought to live as if we had no wishes and no future, and just be our true selves.
What is it about that quote that sheds new light for you the role of desires in becoming an adult?
In an era that idolizes being “young” and resists becoming “old” – how does this description of desires and becoming an adult subvert those idols?
Bonhoeffer’s lived experience and seasoned reflections as a Christian pastor and theologian – he died in a Nazi prison at age 39 – are meaningful to me, and have shaped my striving to become an adult that is fully present with my whole self.
For me, no greatness or gratitude comes from regret-dwelling on the past or day-dream living in the future; that usually only fuels self-loathing and depression.
If I don’t master my desires, it also undermines me becoming the kind of adult who takes genuine interest in others, who truly listens, and is capable and willing to welcome and love neighbors, strangers, and enemies, as instructed by Christ Jesus.
In the YMCA and our communities, in the youth work we do, in the collaboration we do with adults, mastering our desires, by God’s help, gives us freedom to become our true selves – not enslaved to our desires.
This is how we can all live richly and authentically in the present; it enables us to embrace the duties that God’s Spirit and society have presented to us in these turbulent days.
An Ecumenical “C” in the YMCA ::: Faith is a dynamic dimension of diversity in the Y. Religion’s existential power includes its comprehensive influence on individuals and the families and tribes they are born into. The Christian religion of the YMCA will never go away – so what are ways followers of Christ can live out their faith in the Y that builds up a healthy spirit, mind and body for all? In this article I try to make the case for why the Y should intentionally resurrect their ecumenical Christian emphasis, as embodied by our founder George Williams and our most famous ambassador of the 19th and 20th century John Mott.
When we talk about the “C” in the YMCA, what are we talking about?
Is it a “thin C” or a “thick C”, a “narrow C” or a “wide C” – a “C” with complex dimensions and cultures or a simple “C” that perfectly aligns with whatever you happen to passionately believe?
With the founding of the YMCA on June 6 1844 by George Williams and eleven of his young Christian business friends, a complex “C” was already at work in the association.
Early on the YMCA had a complex relationship with “the church” – since the twelve founders of the Y had a variety of Christian traditions in their background.
This kept the Y from early on being co-opted by one church tradition, and helped it focus on being an ally of the church and partner in its evangelism and discipleship efforts for young men in the urban centers.
As the concept of the YMCA spread across Europe and the world, the variety of Christian traditions, cultures and church denominations increased within the Y movement.
The Paris Basis of 1855 is an early document of the YMCA that seeks to guide different kinds of Christians from different kinds of churches and cultures for joining together with Jesus Christ for doing kingdom work in the world.
a draft document of the original Paris Basis
Within thirty years the dynamic and influential YMCA leader John Mott would be building on this Paris Basis legacy and spirit, not only strengthening the Y movement across American college campuses, but eventually with Y students across the world.
The Y is about getting work done, about overcoming differences in order to better serve people; that means when it comes to religion, we focus on what unites, not divides.
This works to a certain point; the pragmatism of the YMCA and this kind of cooperation is successful when you stay on the surface.
But, when you spend enough time together, it gets complex and at some point you need the tools to dig below the surface to deal with the spirit, mind and heart of people.
John Mott’s focus on Christian mission is what led him to fully embrace an ecumenical Christianity. Can you imagine Christians on the mission-field denouncing other denominations?
Missionaries learned that the more closely they partnered in an ecumenical spirit, the more likely they could embody the prayer of Jesus in John 17 and more faithfully proclaim the good news.
Long story short, John Mott was a key Christian leader in the YMCA movement and global missionary movement, as well as the world ecumenical movement.
In a way, they were all intertwined: Mott helped support the successful 1910 Edinburgh Mission Council, which was a unique effort to unite Protestant Christian church denominations in their world missionary work.
This event was a key catalyst in global missionary partnerships and guidelines, as well as strengthening ecumenical relationships.
There is a direct line of relationship between John Mott of the YMCA and the founding of the World Council of Churches, which exists today to support and strengthen ecumenical efforts across the whole globe, in every continent, with every Christian denomination willing to participate.
Today the Global Christian Forum is a partnership between the WCC, the Roman Catholic Church, the World Evangelical Alliance, and the Pentecostal World Fellowship, through which almost every major Christian denomination and tradition has a voice and a relationship for faithfully embodying Jesus prayer “that all may be one.”
For the YMCA’s interested in Christian emphasis and Christian mission in the USA, it is imperative that we recover our connection with our ecumenical Christian heritage.
It is my observation that it will be harmful for our Y movement if we insist on a stronger “C” if we don’t build up our diverse, inclusive and global Christian relationships – like what was the case for the Paris Basis.
I grew up in a conservative evangelical fundamentalist Christian culture, and read about the dangers of the World Council of Churches in Europe, the corruption of the National Council of Churches here in America, and the liberal poison of ecumenical efforts.
For me, I’ve had to detox from this kind of religious slander and fearmongering.
As I see it, with the USA and the world becoming more globalized, more complex and cross-pressured, more connected religiously and culturally in ways that both amplify friendships and gross misunderstandings, it is imperative for American Christians to engage in ecumenical work as part of their mission work.
There is a rich ecumenical Christian tradition within the YMCA, as embodied by John Mott and his many associates and friends in the Y movement who served with him and extended his influence for decades after his death in 1955.
The “C” in the YMCA from our founding has always been ecumenical.
If we are going to strengthen the presence of Christ in our Y’s, and if we are going to be inspired by his prayer in John 17, then we must engage with the ecumenical work that diverse and global Christians have been doing for over a hundred years, including our own John Mott.
What would it look like for YMCAs in the USA to engage diverse and global Christian members in an inclusive way?
Here are a few steps Christians in the YMCA could take for moving forward:
One:do some demographic research of the many different kinds of Christian denominations in your region; spend time investigating the many independent ethnic and minority churches in your communities.
Two: you find what you are looking for – so start looking to meet the diverse and global Christians who are already part of your YMCA; prayerfully be present to the willingness of the Holy Spirit to connect you with Christians different than you.
Three: consider the different kinds of Christians you already know, examine your heart in regard to “those Christians” which you are suspicious of or consider to be CINO (Christians in name only); prayerfully submit to the Holy Spirit your attitude and perspective, and be open to how you might gain a healthier understanding of their relationship with Christ.
Four: pay attention to your cultural context in regard to different kinds of Christians in your Y and life – odds are the obstacles to unity are less about race and ethnicity and more about ideology; are the divisive distinctions being drawn around labels like: conservative vs liberal, traditional vs progressive, evangelical vs ecumenical, charismatic vs liturgical, pro-life vs pro-choice, pro-straight marriage vs pro-gay marriage, pro-capitalism vs pro-socialism, etc.?
Five: accept that being a Christian in our world is complex, that trying to live out your faith in your community is complicated, that relationships are messy, and that it is not easy to intertwine the application of grace and truth to every situation; accept that we make lots of mistakes along the way and thus it’s okay to apologize when confronted and strive to make amends in faith, hope, and love.
There are many reasons why it’s a struggle to talk about the “C” in the YMCA.
For my part, I’d like to do what I can to help forge a way for more of us in the Y to strengthen an inclusive “C” as part of our mission and cause as we seek to love, care and serve our diverse and global communities.
This means taking the “C” more seriously, learning to talk about the complex “C” in ways that are generous, empathetic in listening and learning, and honest.
Religion is not going away in the world, it is a powerful lens for participating in reality; either the YMCA fully and authentically embraces its religious heritage and seeks to let it flourish for all, or we live in denial of our founding and our foundations, to the detriment of our future.
For a community and organization to forsee and flourish, people must use their influence for the common good or what our founders referred to as the Commonwealth.
That means character and integrity must be evidenced every day, along with accountability and friendship, since no one can be successful alone.
There must be a spiritual center to the common good- we are not just thoughts and actions, we need a power greater than ourselves to guide, convict, and compel us to do what is good, true, beautiful and just for all.
The following Psalm was part of the Scripture for the lectionary reading this morning:
“But they flattered the LORD with their mouths; they lied to him with their tongues. Their heart was not steadfast towards him; they were not true to his covenant. Yet God, being compassionate, forgave their iniquity, and did not destroy them; often he restrained his anger, and did not stir up all his wrath. He remembered that they were but flesh, a wind that passes and does not come again.”
[Psalm 78.36-39, NRSV]
Psalm 78 is a poetic summary of the turbulent relationship between God and the leaders of Israel. It highlights God’s faithfulness to them and their inconsistent loyalty. It’s a vulnerable song, laying open the reality of being God’s people.
God has to put up with leaders who don’t trust him, who profoundly wrong one another, and bring shame on his name – and yet God has bound himself to his people and must find ways to care for and correct them, to reprimand and transform them.
People follow leaders. God works through leaders. I look up to leaders who help me look up to God. It’s so painful when the leaders I looked up to who helped me look up to God were also at the same time looking down on other people and taking advantage of them in despicable ways.
The psalm puts in perspective the stories that continue to emerge of abuse by Christian leaders towards women, children, other men, the church, and the world.
While this news is “old news” in that abuse and sin has always been part of humanity, America and the Christian religion, it also highlights the need for “good news” – the leadership of Christ Jesus the Lord.
Through his example and Spirit, Christ convicts a society and people of sin, humbles us to repentance and fosters transformation towards loving kindness in all things.
It’s disillusioning to hear of Christian leaders who hurt those they serve.
Especially when it is influential American Evangelical Church pastors. It’s not just “those Christians” who do terrible things, it’s now my tribe, my role models, the pastor that deeply shaped how I think about and do ministry with the church.
This renews my resolve to treat everyone with dignity, to not abuse anyone, and faithfully follow the Lord. But it also makes me question myself and to be brutally honest about “but for the grace of God, it could have been me.”
Like the psalmist recalls, it is easy to flatter God and others while ruminating and planning dark things. No one is righteous, everyone has sinned, which is why lament and repentance are essential to the Christian community.
We lie to God and ourselves when we insist on how good we are while glossing over what is wrong with our culture, our thoughts, and actions. Sometimes it takes death and brokenness to open our eyes to the sins we’ve committed and been blind to.
It’s not just a matter of will-power to resist the temptation to lust, greed, gluttony, pride, and envy. It’s not just a mind and body struggle, but also a spiritual struggle with power.
The more influence one accumulates, the more checks and balances, the more accountability and friendship is needed to support spiritual practices so that you and those you influence become more humble and kind, wise and just in your dealings with everyone.
Staying attuned to the presence of Christ in all places and times is central to it. The sacrificial, generous, wise, courageous, patient and compassionate leadership of Jesus can be real within us, and through us.
