And I don't say that lightly. I grew up Catholic, was a true-blue believer, read (and even gave occasional homilies) at mass through high school, and I'm still suffering a bit from the hangover.
Watching the church shuck and jive its way around the issue of rampant and chronic child molestation has helped. Writing this story—about the church knowingly dumping child molesters on Native Alaskan communities where they could do maximum damage with minimum consequences—has helped.
But today's story in the New York Times, about the Church making it easier for homophobic Anglicans to become Catholics is the final nail in my childhood faith:
VATICAN CITY — In an extraordinary bid to lure traditionalist Anglicans en masse, the Vatican on Tuesday announced that it would make it easier for Anglicans who are uncomfortable with their church’s acceptance of women priests and openly gay bishops to join the Roman Catholic Church.
The Church is willing to undermine some of its own traditions—like elements of the liturgy—in order to become a haven for homo-haters and male chauvinists. It's throwing away its more benign traditions to preserve the more malignant ones.
Understand, tradition is what makes Catholics Catholics. Their stubborn refusal to move with the times is angering when it comes to issues like birth control and sexuality and lady priests, but it's also the Church's greatest asset. (Like Ignatius J. Reilly, I think the Church sorta fucked up and betrayed its essence with Vatican II, even though it was a liberalizing move.)
The Church is slow and lumbering and only got around to exonerating Galileo several hundred years too late. But now, when there's a chance for the Church to become a haven for homophobes—only now—it kicks into high gear.
The Church is so anti-gay, it's willing to allow—gasp—married priests. Sane, liberal Catholics have been asking for married priests for decades, even centuries, and only now, to preserve its benighted policy of sexual fear and loathing, does the Church capitulate. [I was wrong: converted and married Anglican priests have been allowed since the 1990s. That happened to allow conservative Anglicans to convert to Catholicism as their church split over the ordination of female priests: a prelude to today's broader and more fundamentally rotten announcement.]
The move creates a formal structure to oversee conversions that had previously been evaluated case by case, including those of married Anglican priests, who are permitted to remain married after they convert to Catholicism. Called Personal Ordinariates, the structure will consist of local Catholic faithful overseen by Anglican prelates who will provide guidance to Anglicans — including entire parishes or even dioceses — seeking to convert.Under the new regime, former Anglicans who become Catholic can preserve some liturgical elements of the Anglican Mass, including hymns.
As such, the structure could conceivably create a new, separate and hybrid Catholic Church in a place like Britain, where Anglicans now vastly outnumber Catholics.
The Church is willing to risk a schism to preserve its moronic homophobia.
That's it, Catholic Church.
I'm done hedging and making excuses and trying to play up the good things about you to the Catholic-haters out there. (Medieval hymns! Irish literature! Jesuits in Central America, fightin' imperialism [once they were done fighting for it]! Sweet old Saint Francis! JFK!)
You aren't just misguided—you are theologically hypocritical from steeple to cellar. At long, long last you've completely and totally lost me.
(Sorry, ma.)
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Americans are all but unaware of what is one of the most important shifts of the twentieth century—the explosive growth of Christianity in the Southern Hemisphere.
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The Christianity practiced in Africa, Latin America, and Asia tends to be much more rigidly conservative and traditional than that of the North
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The places where Christianity is spreading and mutating are also places where the population levels are rising quickly—and, if Jenkins's predictions hold true—will continue to rise throughout the next century. The center of gravity of the Christian world has shifted from Europe and the United States to the Southern Hemisphere and, Jenkins believes, it will never shift back. So when American Catholics, for instance, talk about the necessity and the inevitability of reforms (reforms that Southern Catholics would most likely not condone), they do so without fully realizing that their views on the subject are becoming increasingly irrelevant, because the demographic future of their Church lies elsewhere.
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