Why are Catholics so gullible? Why are Catholics unable to think? Why are Catholics so fucking stupid?

I read one of the numerous "god fairy" articles at the disgusting anti-science Wall Street Journal. Bullshit as usual. The comments: Breathtaking stupidity as usual. Thank goodness my subscription ends on Tuesday July 3, 2018.

The article is about a business called "The Catholic Church". The customers are suckers, not to mention morons and a few other things.

I know quite a bit about this disgusting cult because I used to belong to it. I was 18 years old when I threw it out after the Pastor, two Sundays in a row, spent the entire sermon talking about why we need to give more money to the very wealthy Vatican. Before I grew up and realized my professional brainwashers (ugly nuns) were batshit crazy, I had to endure 9 years of Catholic school, kindergarten to 8th grade. The brainwashing was intense and never ending. This is child abuse. Some people never recover from it. It's a brain damage problem.

The Catholic Church business works like this: The pope who wears an expensive dress and a funny hat makes stuff up and then tells his moron customers this is a fact and you are required to believe in it. For example the Communion thing. The priest gives the customer a tasteless wafer which is suppose to be the "Body of Christ" aka the Magic Jeebus Man. I'm not making this up.

Catholic fucktards automatically without thinking just accept everything they were and still are brainwashed to believe. What a horrible waste of a life.

Here is the bullshit from the Wall Street Journal:

Wall Street Journal - The Battle Over Who Can Take Communion

A move to include Protestant spouses of Catholics revives centuries-long conflicts over how to define a religious community’s identity.

By Francis X. Rocca

June 29, 2018

Should Catholics be allowed to share Communion, one of their church’s most sacred rites, with their Protestant spouses? That question, now the center of a debate roiling German Catholics, is also echoing a broader global controversy about how to define a religious community’s core beliefs and collective identity.

Germany’s Catholic bishops voted in February to publish guidelines for sharing Communion with Protestant spouses upon the approval of a parish priest. But a conservative minority of German bishops objected, noting that church law lets Protestants receive Catholic Communion only in cases of “danger of death” or “some other grave necessity.” The conservatives appealed to the Vatican for a ruling.

At first Pope Francis seemed open to the proposed policy, but then he blocked its publication until further study could be made. Last week, he said that such decisions should be up to individual local bishops. On Wednesday, the German bishops’ leaders published the guidelines anyway, announcing that they were “on an ecumenical quest to achieve a more profound understanding and even greater unity among Christians” and thus “obliged to stride forward in this matter courageously.”

Other fights have divided Catholics in recent years over who should receive Communion and under what circumstances—including those who have been divorced and remarried, Catholic politicians who support abortion rights or euthanasia, and most recently Catholics enforcing U.S. immigration rules separating families at the border. These debates reflect profound differences over how Catholics understand what they call the Most Blessed Sacrament. Where some see a move to inclusiveness, others see sacrilege.

Catholics believe that Jesus instituted Communion, also known as the Eucharist, at the Last Supper, when he offered his apostles his body and blood in the forms of bread and wine. The redemptive sacrifice of his death on the cross is renewed every time an ordained priest consecrates bread and wine at Mass. The church also teaches that the Mass is a “sacred banquet of communion” that affirms and strengthens the unity of gathered believers.

Starting in the Middle Ages, the idea of sacrifice began to prevail over the banquet. “The celebration of this sacrament is an image representing Christ’s Passion, which is His true sacrifice,” wrote the 13th-century theologian St. Thomas Aquinas. “By this sacrament, we are made partakers of the fruit of our Lord’s Passion.” In this period, the popular attitude toward the Eucharist was overwhelmingly one of awe, which discouraged frequent reception of Communion by lay people.

Protestant reformers of the 16th century rejected Eucharistic sacrifice as a vain and unnecessary attempt to repeat Jesus’ redemption of humanity, which had been accomplished once and for all on the cross. Martin Luther taught that Christ was present in the consecrated bread and wine, but only temporarily, while other reformers entirely rejected the doctrine of the “real presence.” Protestant churches accordingly did away with the tabernacle that housed the Eucharist in Catholic churches.

In response, Rome reaffirmed the Eucharist’s centrality, underlining the point by making the tabernacle the visual focus of Baroque churches, raised up and illuminated by natural light from large windows. The emphasis on the Mass’ sacrificial character continued until the Second Vatican Council in 1962-5, which sought to restore the sense of banquet as well. Today, the priest usually faces worshipers at Mass and the tabernacle is often relegated to the sidelines, no longer the center of attention.

Over the past half-century, influential theological currents have embraced the idea of the Mass as essentially a welcoming meal, often linking it with Gospel accounts of Jesus’ willingness to eat with outcasts and sinners.

The late Rev. Eugene A. LaVerdiere, a prominent American scripture scholar, wrote in 1994: “Jesus, his disciples, all who follow later, and the church itself are a people on a journey, a people of hospitality, both offered and received. The Eucharist is the supreme expression of this hospitality, sustaining them on their journey to the kingdom of God.”

In such a context, it can be hard for Catholics and Protestants, especially if they are members of the same family, to understand why they may not share the sacrament. But doctrinal conservatives on both sides warn that so-called intercommunion threatens to obscure important differences of belief between them, not least about the nature of the sacrament itself.

Catholic conservatives also stress the traditional requirement of moral worthiness to receive Communion, invoking one of the earliest Christian texts, St. Paul’s First Letter to the Corinthians. Hence the objections to Pope Francis’ policy of encouraging Communion for divorced Catholics who remarry without an annulment of their first marriage, a situation which church teaching defines as adultery.

In the 20th century, the Vatican forbade giving Communion to Freemasons and members of the Communist Party on the grounds that their organizations’ values conflict with Catholicism. Some U.S. bishops have called for denying Communion to Catholic politicians who support legalized abortion or euthanasia, an issue that took on special importance during the 2004 presidential campaign, when the Democratic candidate was Sen. John Kerry, a Catholic who supported abortion rights.

That question took on a new twist earlier this month, when Bishop Edward Weisenburger of Tucson, Ariz., raised the possibility of imposing “canonical penalties” on immigration officers taking part in the separation of immigrant children from their parents under a Trump administration policy that the president of the U.S. bishops’ conference denounced as immoral. Bishop Weisenburger did not specify what penalties he had in mind, but many assumed they might include denying Communion.

That policy would be consistent with Pope Francis’ statement in April that the plight of migrants and the poor is as morally urgent as bioethical questions such as abortion. Yet penalizing people by denying them Communion would clash with the pope’s best-known statement about the sacrament, which seems to stress the value of hospitality over worthiness. “The Eucharist,” Pope Francis wrote in 2013, “is not a prize for the perfect but a powerful medicine and nourishment for the weak.”

Write to Francis X. Rocca at francis.rocca@wsj.com

Communion being given at the Vatican during the Fratello pilgrimage in 2016, which sponsored several thousand homeless and other marginalized people from around Europe to travel for an audience with Pope Francis and a papal Mass.