Actually you said that the Matthew 28 text wasn't in the original texts and cited as evidence that it is not quoted in any patristic texts before 200 something AD. I gave you five examples before 200 AD and looked up the manuscripts which universally supported that the Matthew 28 text was part of the original. I assume that you were previously unaware of these five.
He's taken a clear Oneness doctrinal position on the teaching of the Trinity which puts him outside sound doctrine on who God is. Of course, we've already covered this in depth but he wasn't present.
Simply because the apostles don't take the time to construct a full-blown doctrine of the Trinity for each instance of baptism in their publications shows how concerned they were that Christians in Corinth and other places understand they weren't being baptized in the name of Paul or John or anyone else but rather to the account of Jesus Christ whom instructed them to baptize in the name of the Father, the Son, and the Holy Spirit which is evidenced in the texts from the beginning gathered up in the experience of Jewish Christians: “their inherited conception of God as ‘Father,’ their new faith in Christ as the ‘Son,’ and their experience of the Spirit which [had] been given as the earnest and guarantee of the coming New Age” (Grant, 1015).
The Greek phrase eis ton onoma meaning ‘in the name,’ is found in ancient papyri speaking of making payments into a person’s account (see Moulton & Milligan on ‘onoma’
. This indicates that a person is being baptized into the possession of the Father, Son and Spirit.
As time passed and Christian writers had more time to reflect, they formalized what they were doing on paper as evidenced by the words “Father, Son and Holy Spirit” in a single sentence (1 Clem. 46.6; 58.2; Ign. Magn. 13.1). The earlier expression “baptize . . . in the name of the Father and of the Son and of the Holy Spirit” reemerges in the Didache (7.1, 3), the earliest noncanonical writing to give the trinitarian form of baptism (Swete 1976, 19).
Didache 7:1 But concerning baptism, thus shall ye baptize. Having first recited all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in living (running) water.
There is no sufficient justification to suppose this verse in Matthew is a later interpolation, as Oneness adherents keep falsely asserting, since it is reasonable to suppose that the historian, Luke, was intent on distinguishing Christian baptism from the practice of other sects, rather than giving a full account of early baptismal practice. The Didache includes the triadic formula quoted from Matthew’s gospel. Furthermore, the link between Matthew 28:19 and the Apostles’ Creed (which itself arose from “questions that were asked of the catechumens at baptism”
asserted the triadic formula as a form of baptismal confession.
Polycarp’s prayer at his martyrdom is the earliest instance of a doxology that glorifies the Spirit together with the Father and the Son: “I praise thee for all things, I bless thee, I glorify thee through the everlasting and heavenly high priest, Jesus Christ, thy beloved child, through whom be glory to thee with him and the Holy Spirit, both now and for the ages that are to come. Amen” (Mart. Pol. 14.3; cf. also 22.1).
Matthew was both an eyewitness of Jesus' ministry and a tax collector who was a careful writer. Matthew's Gospel in limited form may have existed in writing-perhaps originally in Aramaic, a language Jesus spoke-as early as the A.D. 30s. Later, Matthew composed an entire Gospel narrative built around Jesus' sayings and had it published. The importance of this is that, unlike the Gnostic Gospels, most of Matthew's Gospel is based on on-the-spot, eyewitness records. In essence, it was composed concurrently with the history being observed-much like a traveling journalist would do.
Papias, of the first century or the beginning of the second, identified the apostle Matthew as the author of the first Gospel Matthew which we have dated between A.D. 65 and 85. There are four manuscripts dating to the second century of Matthew discovered to date affirming a first century origin from an original.
The Greek term ekdosis is a standard term for the public dissemination of any writinga and used for the official publication of a book, the master copy (archetype) from which other copies would be made. For
Matthew, Mark, Luke, or John to "publish" their Gospels meant that they each made an official publication of their book, a master copy from which further copies would be made for distribution. From these, handwritten copies would be further made for better penetration of the Gospel in the Greco-Roman world.
Oneness loves to pretend they have some connection to the excommunicated heretics that arose after the first century whom had made up a similar view in line with their own best thinking but they really are a 20th century anomaly.