Providing vital 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.
“The Christian can never regard himself as being on the winning side, nor can he look on with pleasure while everyone else goes to perdition; should he do so, he would be lacking in the Spirit of Christ, and by that very fact he would cease to be a Christian”
Looking back now, reflecting on the infamy of January 6, 2021, like many American citizens I find the times to be disturbing – and asking myself: what are better ways for Christians to participate in politics (as it really is in America) and engage in public service (health, education, justice, arts, etc.) in a way that is faithful to the Lord Jesus Christ but not duped by political/economic ideologies which are marked by insidious violence and justifying the means (usually in a downward, mimetic, rivalrous, spiral)?
Is there a role for virtue and character?
Common bonds of solidarity and neighborliness?
Sacrificial love and healing truth?
Taking the high road and defusing antagonisms?
What does it look like to humbly imitate Christ in this politically toxic era?
And how does the “C” in the YMCA grow healthier and stronger amidst these contentious and all too often embarrassing public actions by Christians in the public square?
Rather than go mute or get louder, who can be a helpful guide for Christians in the YMCA who want to authentically live out their faith publicly as caring servant-leaders for all?
This book by Jacques Ellul – The Presence of the Kingdom – is a modern classic; it was forged in the fires of oppression in World War 2 by one who participated in the French Resistance, an atheist who converted to Christ, a brilliant lawyer and small-town pastor and activist, there is much that Ellul can teach YMCA leaders on ways to put their faith into practice amidst turbulent times.
The following comments and quotes are adapted from a post I originally published on a personal blog in February 2013; I find that it still rings true almost a decade later…
“In focusing more and more on what Jesus taught about the Kingdom of God, there is some new imagination required for what that would look like in Fort Wayne, Indiana.
Especially when being a pastor in a community results in potential political activity.
I am disillusioned with our political reality in the USA, disappointed in how popular Christianity has aligned itself with politics in order to protect their assets, their power, their position, and their rights.
There is within me an instinctive repulsion to pastors and politics; there has to be a better alternative to posturing and press statements?
How to think about being a pastor and involved in politics without ending up as a pawn or a populist?
In these days of searching and listening, I turn again to Jacques Ellul.
I found the following paragraphs from The Presence of the Kingdom to be immensely challenging and provoking to me as I seek confirmation of God’s leading in my life’s work.
My interests and skills and calling have lead me into social and political issues; in my vocation as a pastor, as a Christian leader, there is some inner questioning whether this direction is appropriate.
In seeking some kind of justification or spiritual foundation for what I sense to be right, knowing there is no utopia, Ellul is most helpful – what I quote below from him has been formative for me, challenging, and hopeful:
Jacques Ellul (b. January 6, 1912 / d. May 19, 1994)
“The Christian can never regard himself as being on the winning side, nor can he look on with pleasure while everyone else goes to perdition; should he do so, he would be lacking in the Spirit of Christ, and by that very fact he would cease to be a Christian.
Bound up with the lives of other men (be economic and sociological laws, and also by the will of God), he cannot accept the view that they will always remain in their anguish and their disorder, victims of tyranny and overwork, buoyed up only by a hope which seems unfounded.
Thus he must plunge into social and political problems in order to have an influence on the world, not in the hope of making a paradise, but simply in order to make it tolerable – not in order to diminish the opposition between this world and the Kingdom of God, but simply in order to modify the opposition between the disorder of this world and the order of preservation that God wills for it – not in order to ‘bring in’ the Kingdom of God, but in order that the gospel may be proclaimed, that all men may really hear the good news of salvation, through the death and resurrection of Christ.
Thus there are three directions in which the Christian ought to action the world:
First – starting from the point at which God has revealed to him the truth about the human person, he must try to discover the social and political conditions in which this person can live and develop in accordance with God’s order.
Second – this person will develop within a certain framework which God has ordained for him.
This is the order of preservation, without which man lacks his true setting.
Man is not absolutely free in this sphere, any more than he is free in the physical or biological domain.
There are certain limits which he cannot overstep without danger to the society to which he belongs.
Thus the Christian must work, in order that the will of God may be incarnated in actual institutions and organisms.
Third – this order of preservation will have meaning only if it is directed towards the proclamation of salvation.
Therefore, social and political institutions need to be ‘open’: that is, they must not claim to be all, or absolutes.
Thus they must be constituted in such a way that they do not prevent man from hearing the Word of God.
The Christian must be ceaselessly on the watch – intelligent and alert – to see that this ‘order’ is preserved.
But, in doing so, he will find that he is confronted by two possible errors.
The one error consists in believing that by constant progress in this order we shall attain the Kingdom of God.
It is enough to remind ourselves of the Book of Revelation, or of Matthew 24, to condemn this attitude.
The other error arises out of the conviction that by achieving certain reforms we shall have reached this order which God wills.
In reality all solutions – all economic, political, and other achievements – are temporary.
At no moment can the Christian believe either in their perfection or in their permanence.
They are always vitiated by the sin which infects them, by the setting in which they take place.
Thus the Christian is constantly obliged to reiterate the claims of God, to reestablish this God-willed order, in presence of an order that constantly tends towards disorder.
In consequence of the claims which God is always making on the world the Christian finds himself, by that very fact, involved in a state of permanent revolution.
Even when the institutions, the laws, the reforms which he has advocated have been achieved, even if society is reorganized according to his suggestions, he still has to be in opposition, he still must require more, for the claim of God is as infinite as His forgiveness.
Thus the Christian is called to question unceasingly all that man calls progress, discovery, facts, established results, reality, etc.
He can never be satisfied with all this human labor, transcended, or replaced by something else.
In his judgment he is guided by the Holy Spirit – he is making an essentially revolutionary act.
If the Christian is not being revolutionary, then in some way or another he has been unfaithful to his calling in the world.”
Jacques Ellul, The Presence of the Kingdom, pgs 35-37
Which quote sticks with you as illuminating or provocative or hopeful?
What insight does it provide to you on how Christian’s can engage publicly – as people of faith – while leading and serving amidst the tumult?
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?
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 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.]
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?
