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your guess that rats ate the end of matthew is just that , your guess. your source only states that some manuscripts were damaged. I already knew , as does everybody, that old books sometimes get damaged by rats, hey i even got an old book in my barn that looks like a rat or mouse ate the edges of it. so proving old books get damaged by rats doesn't prove that matthew 28.19 is missing from manuscripts prior to the council of nicea because of rats.
Whose posts are you referring to? I have never mentioned rats.
you guess that that's the reason matthew 28.19 is misssing prior to the council of nicea. I on the other hand smell a rat when the foundation scripture for trinity only exists in greek manuscirpts AFTER the council of nicea and when Eusebius only quotes matthew 28.19 with the triune formula AFTER the council of Nicea. I smell a big rat. And the rat I smell is way more probable than your rat. play on words can be fun.
Let me see the Nicaean council was 325, 1684 ago. There is NO, ZERO, NONE evidence, of any kind, for any manipulation or forgery of Matt 28:19, in those 1684 years. Just a lot of meaningless guessing and supposition in the 20th century. I have presented evidence which explains damage and missing parts of ancient mss. including Matthew.
rats are rodents. And I'm not OTOH im 2ducklow.
Don't accuse me of saying words I did not say! OTOH is shorthand for "on the other hand."
Arians were not opposed to the triune formula so your point is mute. ........................ moot?........................... mooooooooooooht?
Where is your historical evidence that 4th century Arians were not opposed to the Triune formula? ZERO! ZILCH! ZIP!
some say he was full blown, some say he was semi arian. As I recall, it was Eusebiuses enemies who accused him of being full blown arian. not an unbiased source.
IOW you have NO, ZERO., NONE evidence for anything concerning Eusbius.
Testimonies of the Ancients Against Eusebius
Athanasius- Treatise on the Synods of Ariminum and Selucia
"Eusebius of Caesarea in Palestine, writing to Euphration the bishop, did not fear to say openly that Christ is not true God."
Jerome, in his Epistle to Ctesiphon against the Pelagians
"He did this in the name of the holy martyr Pamphilus, that he might designate with the name of the martyr Pamphilus the first of the six books in defense of Origen which were written by Eusebius of Caesarea, whom every one knows to have been an Arian."
Jerome in his Second Book against Rufinius
"As soon as he leaves the harbor he runs his ship aground. For, quoting from the Apology of Pamphilus the Martyr (which we have proved to be the work of Eusebius, prince of Arians),"
Theodoritus, in his Interpretation of the Epistle of Paul to the Hebrews, speaking of the Arians, writes as follows:
"If not even this is sufficient to persuade them, it at least behooves them to believe Eusebius of Palestine, whom they call the chief advocate of their own doctrines."
From the Acts of the Seventh Oecumenical Council.
"For who of the faithful ones in the Church, and who of those who have obtained a knowledge of true doctrine, does not know that Eusebius Pamphili has given himself over to false ways of thinking, and has become of the same opinion and of the same mind with those who follow after the opinions of Arius? In all his historical books he calls the Son and Word of God a creature, a servant, and to be adored as second in rank. But if any speaking in his defense say that he subscribed in the council, we may admit that that is true; but while with his lips he has respected the truth, in his heart he is far from it, as all his writings and epistles go to show. But if from time to time, on account of circumstances or from different causes, he has become confused or has changed around, sometimes praising those who hold to the doctrines of Arius, and at other times reigning the truth, he shows himself to be, according to James the brother of our Lord, a double-minded man, unstable in all his ways; and let him not think that he shall receive anything of the Lord.
* * *
For if He who is is one, it is plain that everything has been made by Him and after Him. But if He who is is not the only one, but there was also a Son existing, how did He who is beget him who was existing? For thus those existing would be two.' These things then Eusebius wrote to the illustrious Alexander; but there are also other epistles of his directed to the same holy man, in which are found various blasphemies in defense of the followers of Arius. So also, in writing to the bishop Euphration, he blasphemes most openly; his letter begins thus: `I return to my Lord all thanks'; and farther on: `For we do not say that the Son was with the Father, but that the Father was before the Son. But the Son of God himself, knowing well that he was greater than all, and knowing that he was other than the Father, and less than and subject to Him, very piously teaches this to us also when he says, "The Father who sent me is greater than I."' And farther on: `Since the Son also is himself God, but not true God.' So then from these writings of his he shows that he holds to the doctrines of Arius and his followers. And with this rebellious heresy of theirs the inventors of that Arian madness hold to one nature in hypostatic union, and affirm that our Lord took upon himself a body without soul, in his scheme of redemption, affirming that the divine nature supplied the purposes and movements of the soul: that, as Gregory the Divine says, they may ascribe suffering to the Deity; and it is evident that those who ascribe suffering to the Deity are Patripassians. Those who share in this heresy do not allow images, as the impious Severus did not, and Peter Cnapheus, and Philoxenus of Hierapolis, and all their followers, the many-headed yet headless hydra. So then Eusebius, who belongs to this faction, as has been shown from his epistles and historical writings, as a Patripassian rejected the image of Christ," etc.
Photius, in his 144th Epistle to Constantine
"That Eusebius (whether slave or friend of Pamphilus I know not) was carried off by Arianism, his books loudly proclaim. And he, feeling repentance as he pretends, and against his will, confesses to his infirmity; although by his repentance he rather shows that he has not repented. . . .But that from the beginning he inwardly cherished the Arian doctrines, and that up to the end of his life he did not cease following them, many know, and it is easy to gather it from many sources; but that he shared also in the infirmity of Origen, namely, the error with regard to the common resurrection of us all, is to most persons unknown. But if thou thyself examine carefully his books, thou shalt see that he was none the less truly overcome by that deadly disease than he was by the Arian madness."
Joannes Zonaras, in his Third Volume, in which he relates the Deeds of Constantine.
"Even Eusebius Pamphili, bishop of Caesarea in Palestine, was at that time one of those who upheld the doctrines of Arius. He is said to have afterwards withdrawn from the opinion of Arius, and to have become of like mind with those who hold that the Son is coëqual and of the same nature with the Father, and to have been received into communion by the holy Fathers. Moreover, in the Acts of the first Synod, he is found to have defended the faithful. These things are found thus narrated by some; but he makes them to appear doubtful by certain things which he is seen to have written in his Ecclesiastical History. For in many places in the above-mentioned work he seems to be following after Arius.
* * *
These and other things show that Eusebius agreed with Arian doctrines, unless some one say that they were written before his conversion."
Suidas, from Sophronius.
"Eusebius Pamphili, a devotee of the Arian heresy, bishop of Caesarea in Palestine, a man zealous in the study of the holy Scriptures, and along with Pamphilus the martyr a most careful investigator of sacred literature, has published many books, among which are the following."
NPNF2-01. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine | Christian Classics Ethereal Library
Athanasius- Treatise on the Synods of Ariminum and Selucia
"Eusebius of Caesarea in Palestine, writing to Euphration the bishop, did not fear to say openly that Christ is not true God."
Jerome, in his Epistle to Ctesiphon against the Pelagians
"He did this in the name of the holy martyr Pamphilus, that he might designate with the name of the martyr Pamphilus the first of the six books in defense of Origen which were written by Eusebius of Caesarea, whom every one knows to have been an Arian."
Jerome in his Second Book against Rufinius
"As soon as he leaves the harbor he runs his ship aground. For, quoting from the Apology of Pamphilus the Martyr (which we have proved to be the work of Eusebius, prince of Arians),"
Theodoritus, in his Interpretation of the Epistle of Paul to the Hebrews, speaking of the Arians, writes as follows:
"If not even this is sufficient to persuade them, it at least behooves them to believe Eusebius of Palestine, whom they call the chief advocate of their own doctrines."
From the Acts of the Seventh Oecumenical Council.
"For who of the faithful ones in the Church, and who of those who have obtained a knowledge of true doctrine, does not know that Eusebius Pamphili has given himself over to false ways of thinking, and has become of the same opinion and of the same mind with those who follow after the opinions of Arius? In all his historical books he calls the Son and Word of God a creature, a servant, and to be adored as second in rank. But if any speaking in his defense say that he subscribed in the council, we may admit that that is true; but while with his lips he has respected the truth, in his heart he is far from it, as all his writings and epistles go to show. But if from time to time, on account of circumstances or from different causes, he has become confused or has changed around, sometimes praising those who hold to the doctrines of Arius, and at other times reigning the truth, he shows himself to be, according to James the brother of our Lord, a double-minded man, unstable in all his ways; and let him not think that he shall receive anything of the Lord.
* * *
For if He who is is one, it is plain that everything has been made by Him and after Him. But if He who is is not the only one, but there was also a Son existing, how did He who is beget him who was existing? For thus those existing would be two.' These things then Eusebius wrote to the illustrious Alexander; but there are also other epistles of his directed to the same holy man, in which are found various blasphemies in defense of the followers of Arius. So also, in writing to the bishop Euphration, he blasphemes most openly; his letter begins thus: `I return to my Lord all thanks'; and farther on: `For we do not say that the Son was with the Father, but that the Father was before the Son. But the Son of God himself, knowing well that he was greater than all, and knowing that he was other than the Father, and less than and subject to Him, very piously teaches this to us also when he says, "The Father who sent me is greater than I."' And farther on: `Since the Son also is himself God, but not true God.' So then from these writings of his he shows that he holds to the doctrines of Arius and his followers. And with this rebellious heresy of theirs the inventors of that Arian madness hold to one nature in hypostatic union, and affirm that our Lord took upon himself a body without soul, in his scheme of redemption, affirming that the divine nature supplied the purposes and movements of the soul: that, as Gregory the Divine says, they may ascribe suffering to the Deity; and it is evident that those who ascribe suffering to the Deity are Patripassians. Those who share in this heresy do not allow images, as the impious Severus did not, and Peter Cnapheus, and Philoxenus of Hierapolis, and all their followers, the many-headed yet headless hydra. So then Eusebius, who belongs to this faction, as has been shown from his epistles and historical writings, as a Patripassian rejected the image of Christ," etc.
Photius, in his 144th Epistle to Constantine
"That Eusebius (whether slave or friend of Pamphilus I know not) was carried off by Arianism, his books loudly proclaim. And he, feeling repentance as he pretends, and against his will, confesses to his infirmity; although by his repentance he rather shows that he has not repented. . . .But that from the beginning he inwardly cherished the Arian doctrines, and that up to the end of his life he did not cease following them, many know, and it is easy to gather it from many sources; but that he shared also in the infirmity of Origen, namely, the error with regard to the common resurrection of us all, is to most persons unknown. But if thou thyself examine carefully his books, thou shalt see that he was none the less truly overcome by that deadly disease than he was by the Arian madness."
Joannes Zonaras, in his Third Volume, in which he relates the Deeds of Constantine.
"Even Eusebius Pamphili, bishop of Caesarea in Palestine, was at that time one of those who upheld the doctrines of Arius. He is said to have afterwards withdrawn from the opinion of Arius, and to have become of like mind with those who hold that the Son is coëqual and of the same nature with the Father, and to have been received into communion by the holy Fathers. Moreover, in the Acts of the first Synod, he is found to have defended the faithful. These things are found thus narrated by some; but he makes them to appear doubtful by certain things which he is seen to have written in his Ecclesiastical History. For in many places in the above-mentioned work he seems to be following after Arius.
* * *
These and other things show that Eusebius agreed with Arian doctrines, unless some one say that they were written before his conversion."
Suidas, from Sophronius.
"Eusebius Pamphili, a devotee of the Arian heresy, bishop of Caesarea in Palestine, a man zealous in the study of the holy Scriptures, and along with Pamphilus the martyr a most careful investigator of sacred literature, has published many books, among which are the following."
NPNF2-01. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine | Christian Classics Ethereal Library
you sure get hot about the issue. Not good reasoning der alter. your reasoning that we are god haters because we think matthew 28,.19 is a forgery is about as logical as saying 3 is one. so I can see why you would think like that.
What you think is irrelevant. What you can produce evidence for is abso-diddly squat.
so i see another aspect
of your reasoning here, if someone thinks matthew 28.19 is a forgery they are anti-bible, which is just as logical as 3 is one. so no surprise there really.
your quoting from the new edition, obviously Ratzinger had to change it cause he got too much heat from admitting that matthew 28.19 is afake. it's probably in the 68 or 69 edition. got thosetoo?
I linked to and quoted the same edition you linked to. Having been proved wrong now you are frantically trying to make excuses, "obviously", probably", etc. Since you posted that garbage, the burden of proof in on you to prove it. You might want to read the actual book and explain how Ratzinger supposedly said Matt 28:19 was added by the church in a chapter where he is discussing the Apostle's creed? The misrepresented quote you posted reads exactly like the actual book, but with the insertion of Matt 28:19, in parentheses where it could NOT possibly be.
it's just like the new american bible that I have, St. Joesephs edition which is from the same open period in catholicism, 1968 or so, in which they admit in a foot note that it's possible that matthew 28.19 is a fake, but later editions expunge that footnote . they got caught and had to change it. just like they did way back when at the council of nicea.
what's your rule, catcxh somebody in a lie and you can't believe anything they say, ooops there goes all the cahtolic bibles that changed the footnote in the st. joe edition of the new american standard. aw shucks. wait Ratzinger modified that book twice so , whooops you can't read it either, cause he changed his mind due no doubt to catholic pressure about admiting that matthew 28.19 was a fake.your runnin out of surces der alter. whoops you said I was lieing even when i quoted mattew 28.19 footnote with a photo scan saying I made it up, until others pointed out i was right, so guess you can't believe anything you say either.
You have NOT, and never will prove anything about Matt 28:19. All you can do is copy/paste any garbage you find on the internet, as long as it attacks the Biblical Trinity. As I have repeatedly shown you have NOT and evidently are incapable of finding and verifying credible evidence and I proved you wrong on your so-called quoted from the NAS before and will do so again. The words are there but they do NOT say what you claim they do.
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