'Tis this pope's gift to be simple

The rise of Pope Francis has certainly raised new questions for Vatican watchers, such as: How significant is it that he has not been wearing cufflinks? In the past, this kind of detail "would be seen as frivolous," noted Rocco Palmo of Philadelphia, whose "Whispers In The Loggia" site is must reading for Catholic insiders. Now, this pope's commitment to beyond-symbolic simplicity is causing religious leaders, journalists, diplomats and Catholics at every level to wrestle with the importance of his Jesuit roots, as well as his devotion to St. Francis of Assisi.

The symbolism began with his introduction, when he wore simple white vestments – the papal equivalent of street clothes – and declined a formal, ermine-trimmed red cape. He has been wearing his steel pectoral cross, rather than an ornate gold papal model. He has favored black walking shoes over dramatic red footwear.

Greeting the masses in St. Peter's Square, he bowed and said: "Before the bishop blesses the people I ask that you would pray to the Lord to bless me." Then he rode the bus with the cardinals, one white skullcap among the red ones. He returned to the Domus Paulus VI – where he roomed pre-conclave – to collect his luggage and pay his own bill. The pope has been placing some of his own calls, shocking clergy who answer their telephones and find the occupant of St. Peter's throne on the other end of the line.

Pope Francis is so reluctant to change his style, noted Palmo, that this trend even "extends under the white cassock, to boot: the Argentine pontiff's preferences don't just make his move to keep wearing black pants visible through the garment, but likewise highlight the untucked tails of his white dress-shirt.

"In other words, the lack of fuss isn't just a show for the world. But having declined the archbishop's residence in Buenos Aires for a flat where he did his own cooking, and riding around the city on buses and subways without an entourage, that was fairly well-established."

The connections to St. Francis are obvious and, this past weekend, the new pope explained to media professionals why he chose that name. But while telling this story, Pope Francis offered another layer of content for journalists who had ears to hear his deeper, more critical, message.

As the votes lined up in favor of the cardinal from Argentina, he said a friend hugged him and advised, "Don't forget the poor."

"And those words came to me: the poor, the poor," said Pope Francis, according to a Vatican Radio translation. "Then, right away, thinking of the poor, I thought of Francis of Assisi. Then I thought of all the wars. … Francis is also the man of peace. That is how the name came into my heart: Francis of Assisi.

"For me, he is the man of poverty, the man of peace, the man who loves and protects creation. These days we do not have a very good relationship with creation, do we? He is the man who gives us this spirit of peace. … How I would like a church which is poor and for the poor!"

On one level, these remarks to the press focused on issues – economic justice, peace and the environment – that are usually framed in political language in news reports. However, Pope Francis stressed that it is crucial for journalists to realize that pivotal religious events, such as his election, cannot be reduced to mere politics.

"Ecclesial events are certainly no more intricate than political or economic events," said the pope. Nevertheless, they "follow a pattern which does not readily correspond to the 'worldly' categories which we are accustomed to use, and so it is not easy to interpret and communicate them to a wider and more varied public. …

"All of this leads me to thank you once more for your work in these particularly demanding days, but also to ask you to try to understand more fully the true nature of the church, as well as her journey in this world, with her virtues and her sins, and to know the spiritual concerns which guide her and are the most genuine way to understand her."

The bottom line? "The church is certainly a human and historical institution with all that that entails," he said, "yet her nature is not essentially political but spiritual."

Talking to real, live 'Nones'

Like many computer pros whose lives revolve around the Internet, Marc Yoder eventually created a weblog in which to share his views on life, technology, faith and other cultural issues that happened to cross his path. His "Marc5Solas" site – the musings of a self-proclaimed "nobody from nowhere" – drew a quiet hundred readers a week.

Then the 42-year-old Yoder wrote his "Top 10 Reasons our Kids Leave Church" post, based on dozens of face-to-face conversations with college students and 20-something agnostics and atheists in San Antonio. He offered them coffee, the occasional lunch and a chance to vent. They did just that.

"We all know them, the kids who were raised in church. They were stars of the youth group. They maybe even sang in the praise band or led worship," noted Yoder.

Then they vanish. About 70 percent slip away somewhere between high school, college and the office, according to researchers. How many return?

"Half. Let that sink in," noted Yoder. "There's no easy way to say this: The American Evangelical church has lost, is losing and will almost certainly continue to lose OUR YOUTH."

Before he knew it, 500,000-plus people had visited the website and his manifesto went viral on Twitter and other social-media platforms. Then the agonized digital epistles began arriving. A few religious leaders started looking for the man behind the brash post.

"There was lots of church bashing, but I expected that," said Yoder, reached by telephone. What hit him hard were the "worried voices" of "people concerned that something fundamental had gone wrong in modern churches and they couldn't put their finger on what that something was," he said.

What Yoder had done was tap into one of 2012's hottest cultural trends, which was the rise of the "religiously unaffiliated" – the so-called "nones." The key numbers emerged from research backed by the Pew Forum on Religious & Public Life and the PBS program Religion & Ethics NewsWeekly.

The study's findings have loomed over a variety of news events in recent months, from debates about gay marriage to the challenges facing a new pope. The key facts: One-fifth of the U.S. public – and a third of adults under 30 – are now religiously unaffiliated. The ranks of the unaffiliated have risen, in only five years, from about 15 percent of American adults to nearly 20 percent. This trend appears to be accelerating.

What is happening with the dropouts? Among Yoder's blunt observations:

* Churches offering the atmosphere of Starbucks/Dave & Buster's "knockoffs" are no longer cool for the young. "Our kids meet the real world and our 'look, we're cool like you' posing is mocked. ... The middle-aged pastor trying to look like his 20-something audience isn't relevant. Dress him up in skinny jeans and hand him a latte, it doesn't matter. ... The minute you aim to be 'authentic,' you're no longer authentic."

* Many young people have never been to a real church, since they were raised in multi-media nurseries and then taken into hip church services built around jumbo video screens and rock bands. "They've never sat on a pew between a set of new parents with a fussy baby and a senior citizen on an oxygen tank," he argued. In short, many have never seen faith applied to the full timeline of real life.

* Rather than teaching tough truths about tough issues, many religious leaders now sell a faith rooted in emotions and pragmatism. "Rather than an external, objective, historical faith, we've given our youth an internal, subjective faith. The evangelical church isn't catechizing or teaching our kids the fundamentals, ... we're simply encouraging them to 'be nice' and 'love Jesus'," he said.

* Young people are also supposed to be winners all the time and there is little room for "depression, or struggle, or doubt" in many big churches, argued Yoder. The bottom like: "Turn that frown upside down or move along."

It's hard to talk about sin, repentance, grace and forgiveness in that kind of happy-talk environment. Far too many of what Yoder called the "big box" churches are not the kinds of places in which young believers learn to wrestle with the timeless tragedies and modern temptations of life.

"The church," he said, "is simply a place to learn life-application principles to achieve a better life. ... You don't need a crucified Jesus for that."

Religious liberty in crisis – almost everywhere

Here's a tough question for American pastors: If local school officials voted to limit the freedom of Muslim students to publicly practice their faith, would you urge your flock to protest? Those who believe in religious liberty must answer "yes," according to the Rev. Rick Warren, leader of the 20,000-member Saddleback Church in Lake Forest, Calif.

"If a school district tells me that a Muslim girl can't wear a headscarf to school, I'm going to oppose that rule," he said, during a recent forum held by the Religious Freedom Project of the Berkley Center For Religion, Peace and World Affairs at Georgetown University.

"If they say she can't wear a headscarf to school," he said, then "tomorrow they're going to say that I can't wear a cross and carry a Bible."

This raises another question: If the leader of one of America's most prominent megachurches headed to the barricades to defend the rights of Muslims, would the press coverage say that he is taking a "liberal" or a "conservative" stand?

Then, would Warren receive the same label if he protested in support of a local Christian college's rejection of the Health and Human Services mandate requiring most religious institutions to offer health-insurance plans that cover all FDA-approved forms of contraception, sterilizations and even "morning-after pills"?

Both protests would be in support of freedom of religion.

"The worse thing that could happen" in public discourse today, he said, would be for the term "religious liberty" to become a "code word for one side or the other, for liberals or conservatives, or Republicans or Democrats. ... That would be a fatal mistake for the party that didn't support the first freedom of this country."

Recent American debates about religious liberty have centered on whether the White House or any other branch of the government can decree that "freedom of worship" is more worthy of protection than the "free exercise" of religious freedom, a much broader constitutional concept.

While the HHS disputes will almost certainly reach the U.S. Supreme Court, the organizers of the Georgetown forum dedicated just as much attention to limitations on religious freedom worldwide, a trend being documented in annual reports by the Pew Forum on Religion and Public Life.

The most recent survey noted: "Because some of the most restrictive countries are very populous, three-quarters of the world's approximately 7 billion people live in countries with high government restrictions on religion or high social hostilities involving religion, up from 70% a year earlier. ... The rising tide of restrictions ... is attributable to a variety of factors, including increases in crimes, malicious acts and violence motivated by religious hatred or bias, as well as increased government interference with worship or other religious practices."

The bottom line is that religious liberty is important for believers and unbelievers and is linked to the success of any state or government, said Thomas Farr, director of the Berkley Center. Studies indicate that religious liberty promotes economic development, women's rights, political stability and improved care of the poor and the vulnerable.

But severe restrictions on religious freedom, especially for religious minorities, are increasing and not just in the developing world, he said.

"Christians are the most likely victims and Muslims come in a close second. While most of the persecution takes place outside the West, neither Europeans nor Americans can afford to be complacent," said Farr. "Social hostility toward religion is rising faster in Europe than any other region of the world. And here in America, where religious liberty has long been considered the first freedom of our constitution and our history, both social hostility and government restrictions on religion are on the rise."

For Warren, the key is for Americans to be willing to stand up for the rights of others, even those whose religious beliefs they believe are eternally in error. Many American Christians "need to repent" because they have failed to display that kind of true tolerance, he said.

"God gave us the freedom to chose. ... We make moral choices," he noted. "God gives me the freedom to choose what I believe. God doesn't even force me to love him – he gives me the choice to love him or reject him. He gives me the choice to obey him or to disobey him. If God gives me that choice, then I owe you that choice and you owe me that choice."

On the separation of church and history

On the night he was betrayed, the rabbi from Nazareth gave blunt, by mysterious, instructions about the rite that would forever be at the center of Christian life. The Gospel of St. Luke reports: "He took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you."

These images mystified the faith's Roman critics. In his multi-media project "Church History Made Easy," Baptist scholar Timothy Paul Jones noted that one ancient pagan wrote this vivid speculation about Christian worship: "An infant is covered with dough, to deceive the innocent. The infant is placed before the person who is to be stained with their rites. The young pupil slays the infant. Thirstily, they lick up the blood! Eagerly they tear apart its limbs."

How can anyone learn these kinds of human details, asked Jones, and come away thinking that history is boring? The stories and lessons of church history are especially important, he said, for millions of evangelical Protestants who attend the many modern megachurches – flocks with few, if any, denomination ties that bind – that have helped reshape the landscape of American religious life.

"Taking church history seriously helps us sink our roots into something deeper than the present," said Jones, who teaches at Southern Baptist Theological Seminary. "One of the dangers of this whole post-denominational world we live in is that people can lose their rootedness and lose a sense that generations of Christians have passed the faith on to us."

This is especially important in the age of "The Da Vinci Code" and other works of popular culture that can leave people thinking that "there is no heresy and that there is no orthodoxy," he said, in a telephone interview. "What you're left with is a lot of competing voices and the sense that everything is up for grabs."

This is tricky territory for Protestants in churches born through the work of John Calvin, Martin Luther and other reformers who – to varying degrees – questioned the authority of ancient traditions preserved in Roman Catholicism or Eastern Orthodoxy. It's even harder to stress church history, said Jones, in today's rapidly changing independent churches that embrace modern media and other marketplace trends.

In these flocks, "tradition" is often measured in months or years, not centuries.

Thus, Jones opened the "Church History Made Easy" book with a reference, not to St. John Chrysostom, St. Augustine, Calvin, Luther or even Billy Graham, but to a classic "Peanuts" strip by the late Charles Schultz. In it, Sally Brown is writing a paper on "church history." To address this subject, she writes, "We have to go back to the very beginning. Our pastor was born in 1930."

Digging into ancient church history can leave some Protestants – both liberals and conservatives – facing questions about which traditions to embrace, which to adapt and which to avoid. Take, for example, the penitential season of Lent that leads to Easter.

One Baptist progressive, Central Baptist Theological Seminary President Molly T. Marshall, recently noted that "since the earliest times of the Church, there is evidence of some kind of Lenten preparation in the 40 days leading up to Easter (not counting the Sundays.) After the legalization of Christianity in CE 313, Lent developed patterns that continue, at least in the West."

In recent years, she added, something unusual has happened: "Many Baptists are learning the significance of paying attention to Lent."

Some Baptists will welcome that kind of connection to church history, noted Jones, while others will not. His own congregation recently observed Ash Wednesday, "ashes and all," leading some Southern Baptists to think "we've gone Catholic," he said.

The goal is not to uncritically accept symbols, rites and experiences merely because they are ancient, he said. For evangelicals, the goal is find what they believe is the doctrinal core that they share with Catholics, the Orthodox and other believers through the ages.

"There is what C.S. Lewis called a 'mere Christianity,' a core of Christian tradition that can serve as our touchstone," he said. "There was an orthodoxy – with a little 'o' – a tradition you can trace back to the apostles. That's why church history matters."