You don't have any record of an intent to choose one over the other; all you have is the outcome.
And given that the Holy Spirit leads the Church to all truth, it is an outcome worthy of my trust.
What they say, as I've pointed out over and over again, with numerous citations to boot, is that they don't care nearly as much as you try to make out.
The citations which I've provided show otherwise. Orthodoxy, as you should well know, means "right belief" and "right worship." The Orthodox Church wrote the New Testament, by the inspiration of the Holy Spirit, for the purpose of liturgical life, theological study, and the personal path toward sanctification. Therefore, it is important for the text which one reads to be free of obvious corruption, as to avoid a corruption of Orthodoxy
. If the quality of transmission did not matter, there would be no need to have one text as canonical over another. One text would need not be discarded as inauthentic, while the other approved and copied.
You've apparently missed the comparison made between the text-types of Homer's Odyssey and the Byzantine, Alexandrian, and Western text-types of the New Testament. That, among other things, can be found in the scholarly article provided.
17. A transmissional approach to textual criticism is not unparalleled. The criticism of the Homeric epics proceeds on much the same line. Not only do Homer's works have more manuscript evidence available than any other piece of classical literature (though far less than that available for the NT), but Homer also is represented by MSS from a wide chronological and geographical range, from the early papyri through the uncials and Byzantine-era minuscules.38 The parallels to the NT transmissional situation are remarkably similar, since the Homeric texts exist in three forms: one shorter, one longer, and one in-between.
18. The shorter form in Homer is considered to reflect Alexandrian critical know-how and scholarly revision applied to the text;39 the Alexandrian text of the NT is clearly shorter, has apparent Alexandrian connections, and may well reflect recensional activity.40
19. The longer form of the Homeric text is characterized by popular expansion and scribal "improvement"; the NT Western text generally is considered the "uncontrolled popular text" of the second century with similar characteristics.
20. Between these extremes, a "medium" or "vulgate" text exists, which resisted both the popular expansions and the critical revisions; this text continued in much the same form from the early period into the minuscule era.41 The NT Byzantine Textform reflects a similar continuance from at least the fourth century onward.
21. Yet the conclusions of Homeric scholarship based on a transmissional-historical approach stand in sharp contrast to those of NT eclecticism:
We have to assume that the original ... was a medium [= vulgate] text... The longer texts ... were gradually shaken out: if there had been ... free trade in long, medium, and short copies at all periods, it is hard to see how this process could have commenced. Accordingly the need of accounting for the eventual predominance of the medium text, when the critics are shown to have been incapable of producing it, leads us to assume a medium text or vulgate in existence during the whole time of the hand-transmission of Homer. This consideration ... revives the view ... that the Homeric vulgate was in existence before the Alexandrian period... [Such] compels us to assume a central, average, or vulgate text.42
22. Not only is the parallel between NT transmissional history and that of Homer striking, but the same situation exists regarding the works of Hippocrates. Allen notes that "the actual text of Hippocrates in Galen's day was essentially the same as that of the mediaeval MSS ... [just as] the text of [Homer in] the first century B.C. ... is the same as that of the tenth-century minuscules.43
23. In both classical and NT traditions there thus seems to be a "scribal continuity" of a basic "standard text" which remained relatively stable, preserved by the unforced action of copyists through the centuries who merely copied faithfully the text which lay before them. Further, such a text appears to prevail in the larger quantity of copies in Homer, Hippocrates, and the NT tradition. Apart from a clear indication that such consensus texts were produced by formal recension, it would appear that normal scribal activity and transmissional continuity would preserve in most manuscripts "not only a very ancient text, but a very pure line of very ancient text."44
Enjoy the read, my friend, and may the intercession of Theotokos be with you. If there is anything more you'd like to discuss, please PM me.