For many generations of Anglicans, the Second Sunday in Advent was 'Bible Sunday'. This is because of a rather over-wrought Proddy interpretation of the Epistle; which is shared by the book of Common Prayer, and the edition of the Roman Rite issued by S Pius V; Romans 15:4sqq. But it is as good a Sunday as any to consider the relationship of PF with Holy Scripture.
[Preliminary Note for those who need to know what "textual criticism" is: contrary to popular assumptions, textual criticism is the science ... or art ... of reconstructing what an ancient text "originally" said. Before the invention of printing, when manuscripts were copied by hand, changes crept in. Scribal mistakes ... scribal improvements ... scribal harmonisations (when S Mark's text differed from S Matthew's, scribes very often brought S Mark into line with S Matthew, which they probably knew better). The textual critic assembles the evidence: the different 'readings' in the different manuscripts or early translations or quotations in early Christian writers. Then s/he uses a variety of (mainly linguistic) tools to work out which 'reading' s/he deems "original".]
Popes have long intervened in making decisions which touch upon the text and Canon of Scripture. A distinguished codicologist has argued that the "Four Gospel Canon" was set in place circa 100 ... in Rome. When the Vulgate was authorised, implicit approval was thereby given to the the readings preferred by S Jerome. During the Counter-Reformation, Pope Sixtus V in 1590, then Pope Clement VIII in 1592, officially established (unidentical) texts of the Vulgate. This meant that, where different manuscripts had different ('variant') readings, an official decision was made about which should be used. The popes were not claiming to know what the 'original writers' 'originally' wrote; they were claiming only to provide a usable and safe and orthodox text for private ... and, more importantly ... public use.
During the current supremacy of Bergoglianity, two constructive changes have been made in Scripture. They involve changes in words ascribed to the Lord in the Gospels, in places where there are no textual variants in the manuscripts. Moreover, these are texts used daily by millions of Catholics.
(1) In the accounts of the Last Supper, the Lord offered the Chalice of His Blood which had been poured out "for many" (peri pollon). In a number of European languages, including the Italian, which the arrogant current boss-class in the Vatican seems to regard as normative, we are offered "per tutti" ("for all": in Latin it would be pro omnibus; in Greek, peri panton).
(2) In both the Matthaean and Lucan texts of the Our Father, et ne nos inducas in tentationem is is now to be rendered e non abbandonarci alla tentazione. I presume that in Latin that would be et ne nos derelinquas tentationi; in Greek, perhaps, Kai me katalipe hemas toi peirasmoi..
I repeat: there is no evidence in the Manuscripts ... all the thousands of them ... or in the Versions ... or in the Patristic citations ... for these tinkerings.
Textual Criticism can do nothing to back up PF.
To be continued.