I only have time to give quick responses to a few items on your list right now. If others haven’t already done it, I’ll try to provide Scriptural citations for the rest later.
Jesus and Paul are both quite clear that what is received in Holy Communion
is the Body and Blood of Christ. Other early Christian writings (outside of Scripture, but important for showing us how our forebears taught and acted) show that that truth was widely understood.
The specific philosophical explanation known as transubstantiation did come along later, just as the specific philosophical explanations for the Trinity and the Incarnation did. It’s trying to use some of the philosophical terminology of the time (substance and accidents) to describe
how it is that the “bread” and “wine” of the Eucharist are no longer bread and wine at all but Jesus, when our senses still register the former and not the latter.
Commended in one of the books of Maccabees. That certain non-Catholics believed they could “demote” books of Scripture isn’t our fault
Not a permitted Catholic practice, so I certainly hope it’s not present in Scripture.
Giving honor (but not worship) to those fellow humans we esteem highly, whether alive or dead, is a common enough human practice, and I’m sure we can even find examples of it being done (without condemnation) in the Bible.
A sacramental, nice but not necessary to the life of the Church. Does Scripture forbid the idea that God (or those given authority by Him) can bless material things, or bless other people
through material things? Are we never to develop customs or practices not found in Scripture?
(Remember, the question here is not merely what ideas come more from Tradition than Scripture, but in what way those traditional ideas “make void” the Scriptures themselves.)
A particular form of devotion, developed in the Middle Ages, that is not binding on any Catholic. Again, must our devotion to Scripture be so great that we never develop customs not mentioned in Scripture, even if they do not go *against *Scripture?
the celibacy of priests and nuns
Both Jesus and Paul commend those who are able to remain unmarried in order to devote their lives to the Kingdom.
The religious life that monks and nuns embrace is marked by a choice to remain unmarried. Of course, a lay person within a Christian marriage can be just as holy (by God’s grace) as a vowed religious. It’s all a matter of how God calls each particular person to serve Him.
Ordaining only men willing to be celibate to the Latin priesthood is a custom of later development, yes. On the other hand, it’s not considered part of the unchanging Apostolic Tradition, either, just a discipline that one part of the Church has seen fit to impose in a particular era of history. In the Eastern churches (both Catholic and Orthodox), married men can be ordained, though not the other way around. Even in the Latin church, some married Protestant converts who were ministers in their former communities are permitted to become priests, especially those who brought some portion of their congregation “home to Rome” with them and want to remain a united parish.
So, really, this one’s about whether the Church has the authority to make binding rules or not. We believe it is Scriptural that she does (“Whatsoever you bind on earth,” and all that), but you may of course read Scripture differently in that regard. I don’t see how you can say that you read Scripture “right” while we read it “wrong,” though, unless you have some authority to shore up your interpretation over ours.
Usagi