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Few other movements in the mid-nineteenth century could match the impressive accomplishments of  the Young Men's Christian Association (YMCA). By the 1850s, a mere 10 years after George Williams founded the YMCA in London, his centers had become an international hub for evangelistic activity and poverty relief. As European immigrants flooded U.S. cities on the eastern seaboard, the YMCA moved into slums to feed the hungry, treat the sick, and distribute Bibles.

Willing to overlook theological details for the sake of unified action, the YMCA gathered widespread support from Protestants. With the help of D.L. Moody, who championed its cause in the latter half of the century, the YMCA aggressively evangelized unchurched throngs. Moody himself declared that he owed more to the YMCA than to any other Christian organization.

While not renouncing its Christian heritage, today's YMCA has become thoroughly secular. The modern YMCA has retained many of its original objectives, including a commitment to serving the poor and strengthening communities, but has divorced these principles from their origins in Christian theology.

The reasons for this transition remain unclear. The YMCA's web-based history prominently features Christian leaders like Moody and John Mott, but mysteriously ceases to elaborate on the influence of Christianity after the Great Depression era. One explanation for this change could be that the YMCA simply shifted toward the "social gospel," which also—paradoxically, given the its roots in evangelical holiness groups—diminished the importance of orthodox Christian theology in many major Protestant denominations.

However, another development was at work. As with American Methodism earlier, during the early twentieth century the YMCA, with other parachurch organizations, became an arena in which wealthy laymen could flex their muscle. Inspired by the can-do attitudes of Presidents Theodore Roosevelt and Woodrow Wilson, these successful businessmen advocated practical Christianity while downplaying spiritual disciplines and churchly distinctives. They placed faith in results, leaving such unimportant matters as theology to the clergy. But the influence their wealth purchased undermined the clergy. Wilson critiqued pastors as being detached from the "real world," saying that the ministry was "the only profession which consists in being something," as opposed to doing something.

Without their generous supporters, neither the Methodists nor the YMCA could have touched society so profoundly by fulfilling Christ's command to preach the good news and help the helpless. The Salvation Army has likewise been given a tremendous opportunity to expand their already impressive efforts to do the same. Yet God's work transcends business models and efficiency standards. The Lord will not be chained by practicality, and he finally cares as much about our hearts as our actions. For the road ahead, history warns the Salvation Army to beware of respectability and watch for falling theological standards.

Related article: The Blood-and-Fire Mission of the Salvation Army

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