I hear and agree with ya, but let me also add to what you posted that there's certainly not universal support for it even within one church, such as the CC.
One of the top Catholic theologians in the latter half of the last century, Edward S+++++ (?) from the Netherlands, felt pretty much the same as us, and he was the main author of one of the most widely used adult catechisms several decades ago. However, what he had to do was to first give the official "company line" in the catechism, and then include his take near the end of the book as an alternative thought-- iow, notta "teaching".
I am aware of the dissenters within the ranks of the traditional churches including the Roman Church (CC), and I sympathize with their efforts, but unfortunately it is naive to believe that their efforts will really bear fruit. As a witness to this the Catechism of the Roman Church reads and teaches the same as it did 100 +years ago, and nature of the Theology of these traditional churches is in some way grounded in this teaching.
I was raised in the Roman Church, and studied for the priesthood for a little over a year during the time of the release of Vatican II, and the controversy that ensued. The reality was the Vatican II changed nothing concerning the foundation Catechism of the Roman Church, In fact, it set the stage for the release of the One Universal Catechism, and the censuring of alternate Catechisms like the Dutch Catechism.
The only reform in Vatican II was to open the doors to an increase dialogue, and diplomacy to other churches, religions and non-Roman Church countries, but with the emphatic proviso that there would be no compromise, negotiation for purposes of Ecumenism or change to the Catechism of the Roman Church. The stated purpose of this increased dialogue with other churches is to bring them back into the One True Church.
Believe it or not the fundamental Catechism cannot be changed in the Roman Church. See underlined section.
From:
Catechism of the Catholic Church - The Fall
ARTICLE I
"I BELIEVE IN GOD THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH"
Paragraph 7. The Fall
385 God is infinitely good and all his works are good. Yet no one can escape the experience of suffering or the evils in nature which seem to be linked to the limitations proper to creatures: and above all to the question of moral evil. Where does evil come from? "I sought whence evil comes and there was no solution", said St. Augustine,257 and his own painful quest would only be resolved by his conversion to the living God. For "the mystery of lawlessness" is clarified only in the light of the "mystery of our religion".258 The revelation of divine love in Christ manifested at the same time the extent of evil and the superabundance of grace.259 We must therefore approach the question of the origin of evil by fixing the eyes of our faith on him who alone is its conqueror.260
I. WHERE SIN ABOUNDED, GRACE ABOUNDED ALL THE MORE
The reality of sin
386 Sin is present in human history; any attempt to ignore it or to give this dark reality other names would be futile. To try to understand what sin is, one must first recognize
the profound relation of man to God, for only in this relationship is the evil of sin unmasked in its true identity as humanity's rejection of God and opposition to him, even as it continues to weigh heavy on human life and history.
387 Only the light of divine Revelation clarifies the reality of sin and particularly of the sin committed at mankind's origins. Without the knowledge Revelation gives of God we cannot recognize sin clearly and are tempted to explain it as merely a developmental flaw, a psychological weakness, a mistake, or the necessary consequence of an inadequate social structure, etc. Only in the knowledge of God's plan for man can we grasp that sin is an abuse of the freedom that God gives to created persons so that they are capable of loving him and loving one another.
Original sin - an essential truth of the faith
388 With the progress of Revelation, the reality of sin is also illuminated. Although to some extent the People of God in the Old Testament had tried to understand the pathos of the human condition in the light of the history of the fall narrated in Genesis, they could not grasp this story's ultimate meaning, which is revealed only in the light of the death and Resurrection of Jesus Christ.261 We must know Christ as the source of grace in order to know Adam as the source of sin. The Spirit-Paraclete, sent by the risen Christ, came to "convict the world concerning sin",262 by revealing him who is its Redeemer.
389 The doctrine of original sin is, so to speak, the "reverse side" of the Good News that Jesus is the Savior of all men, that all need salvation and that salvation is offered to all through Christ. The Church, which has the mind of Christ,263 knows very well that we cannot tamper with the revelation of original sin without undermining the mystery of Christ.
How to read the account of the fall
390 T
he account of the fall in Genesis 3 uses figurative language, but affirms a primeval event, a deed that took place at the beginning of the history of man.264 Revelation gives us the certainty of faith that the whole of human history is marked by the original fault freely committed by our first parents.265