Grantley McDonald - tries to hide the significance of the AD 484 Council of Carthage

[Steven Avery]

BCEME

p. 84
Bellarmine

p. 114

In 1780, Eugenius Bulgaris (1716-1806), former archbishop of Cherson, who had studied in Italy and had visited Germany and France, received an
enquiry from Christian Friedrich Matthaei, a German who had recently been appointed professor of classics at Moscow. Matthaei asked Bulgaris
about the quotation of the comma in the text of Bryennius, which Bulgaris had edited some years before. Bulgaris replied on 10 December 1780,
confirming the presence of the comma in the manuscript of Bryennius. Bulgaris also showed considerable knowledge of the critical discussions of
the passage in the west, from Erasmus to Mill. He was of the opinion that the Johannine comma was known to Tertullian and Cyprian; the presence of the comma in the African text of the Latin Vulgate was indicated by the fact that it was cited by the bishops who appeared before Hunneric.139

p. 267
(even worse below, scholarship consensus)

 

[Steven Avery]

RGA - p. 40

p. 26

This foregoing hypothesis—that the comma arose through the attraction of the two symbola to the “core” of the comma—seems to explain why the first references to the Johannine comma are to be found in formal confessions of faith, the natural environment of symbola: the Liber apologeticus of Priscillian, the Expositio fidei chatolice, and the Liber fidei catholicce, an explanation of Catholic theology presented by bishop Eugenius of Carthage to the Arian king Hunneric
in 484.51

51 Recorded by Victor Vitensis, Historia persecutionis Africaner provincia, ed. Petschenig, CSEL 7:60 (cf. PL 58:227-228): “Et ut adhuc luce clarius unius diuinitatis esse cum patre et filio spiritum sanctum doceamus, Iohannis euangelistae testimonio conprobatur. Ait namque: tres sunt qui testimonium perhibent [v.l: dant] in ceelo, pater, uerbum et spiritus sanctus, et hi tres unum sunt. Numquod ait: ‘tres in differentias qualitate seiuncti aut quibuslibet diuersitatum gradibus longo separationis interuallo diuisi?’ sed tres, inquit, unum sunt.” Further, see Bludau, 1919a.

p. 167 - Bellarmine
p. 184 - John Selden

p. 256 - Gibbon nonsense which Grantley foolishly calls the scholarly consensus
It was first alleged by the Catholic bishops whom Hunneric summoned to the conference of Carthage.

p. 288 - Dublin Review
For example, he compares the Catholic bishops who presented their confession of faith to Hunneric with the committee of revisers, whom he depicts as a bunch of spineless heretics: