The following is in reference to the text in post 7 above.
Regarding this point from post 7: "God revealed Himself in Jesus so that we may know and love Him, who is love."
This is stated clearly in the Catechism of the Catholic Church, Second Edition,
Part One, Section One, Chapter Two, Article 1. --
III. Christ Jesus--"Mediator and Fullness of All Revelation"
God has said everything in his Word
Suggestion. It is best to review CCC 20-21 about the usage of smaller print.
This section of the post 7 text and the following section are where Catholic clarifications are useful.
"People desire goodness, truth, and beauty. It is not restless and it does not go on in an endless series as if it has no meaning that cannot be satisfied. Christians understand that the all loving God, goodness Himself, is the only one who can satisfy this hunger (Robert 3). He did this by becoming man. Therefore our desires and longings can come to fulfillment in Him. How else can this goodness and love we desire come to its fulfillment if we cannot see or know what we long for? We cannot love what we do not know (Albl 38)."
While it is true that God, goodness Himself, is the only one Who can satisfy our desire, our hunger, we cannot omit or leave out the basic foundational Catholic doctrine for the divinity of Jesus Christ. This basic doctrine is the first human's action known as Original Sin. The Catholic Church "knows very well that we cannot tamper with the revelation of original sin without undermining the mystery of Christ." (CCC 389)
When it comes to finding the original reason Jesus "by the Holy Spirit was incarnate of the Virgin Mary and became man." (Niceno-Constantinopolitan Creed, Sunday Holy Sacrifice of the Mass) one finds that CCC 65 recognizes that God spoke in many and various ways to our fathers by the prophets of old.
Therefore, we need to go back to the Old Testament to find the very first time, God reveals Himself and the real, essential, first reason for the Incarnation of the Second Person of the Blessed Trinity.
In the first book of the Bible, Genesis 1: 1, God is revealed as the Creator of all. In Genesis 1: 26 and following, God reveals Himself as He creates the first human being.
Post 7's description of human nature is excellent:
"Men are elevated above all creation because we are endowed with reason and intellect. We know right from wrong, we desire happiness, and we can actively choose the aim of our reason. The moral goodness that distinguishes us from animals, along with the openness to truth and beauty, opens us up to the thought of a transcended (Albl 177). Why do we exist (Albl 32)? Why do we desire truth and goodness? It must rest in something. “Commenting on the unquenchable desire for the transcendent, Lewis concludes, ‘creatures are not born with desires unless satisfaction for those desires exist’” (Albl 11)."
We know that the above reasoning is possible because God revealed Himself when He said: "Let us make man in our image, after our likeness. ..."
(Genesis 1: 26-31; CCC 355-361)
What is important to clarify, from the Catholic position, is that the first human had more than "the thought of a transcended (Albl 177)." from the immediate above quoted section. Created in the original state of holiness and justice, Adam, the creature, was established in a real, working relationship with God as his Creator. (Genesis 2: 8 & 2: 15; CCC 378) Catholicism also emphasizes the difference in status between God and Adam (Genesis 2: 16-17; CCC 396)
As Adam is familiar with God's presence in the environment (Genesis 3:8; CCC 378)), his desire for the presence of God is temporarily satisfied. Temporarily because this is not the Beatific Vision. (CCC Glossary, Beatific Vision, page 867) Adam still has to pass the test of obedience which is required in order for Adam to maintain his relationship with God. (Genesis 2: 15-17; CCC 396-398) This is where the doctrine of Original Sin is important to understand.
Because the whole human race is in Adam "as one body of one man" (St. Thomas Aquinas, DeMalo 4.1; Romans 5: 12-21; Humani Generis, Pius XII, 1950, 35-37; CCC 404-405) humankind will participate in the effects, good or bad, of Adam's free choice when faced with the tempting Satan. (Genesis 3: 1-7; CCC 397-400)
Original Sin is real regardless of its description.
(Genesis 3: 9-12; Humani Generis 37; CCC 390)
The reality of Original Sin is the reality of the difference in status between God, the Divine Creator, and Adam, the human creature. As a result of this difference, Adam, on his own, was not capable of repairing the original relationship between humanity and divinity--which Adam shattered by his preference for himself over and against God, against the requirements of his creaturely status and therefore against his own good. (Genesis 3:1-11;
Romans 5: 19; CCC 398)
Someone -- a Person Who is both True Man and True God was needed.
This "need" because of Original Sin is the actual, first reason for the Incarnation of the Second Person of the Blessed Trinity. (John 3:16)