@Mr-Mudd said in #31:
The writings of Josephus are not without it's criticisms, but that is nothing new in the world of hermeneutics. Calling it a "falsification" is a bit of an exaggeration.
This is true. "Falsification" is if I do it. Since some person from (most probably) the 4th century did it, the christian historians call it "interpolation". They didn't make that up - they just inserted what they honestly believed Josephus would have written himself would he have known what they knew 250 years later. Speaking of Josephus: some gospel story says that John the Baptist was executed shortly after he baptised Jesus, about 29 AD (if we follow the timeline of the bible). But Josephus tells that John was executed on direct orders of Herodes Antipas in 35 or 36 AD in Macherus, a fortress fra away from Jerusalem. So, in fact, John outlived the biblical Jesus. The whole gospel story of John baptising Jesus is made up from Malachi 3 and Isaiah 40 and contains so many very unlikely details about John (who actually is a historical figure) that - even if Jesus indeed existed - they never met.
Looking at the historical evidence we have to keep in mind that the time were rife with god-sons, prophets, messiahs and similar people. Each one tried to one-up the other and hence John baptising Jesus just meant that the Jesus-followers had some argumentatorial commodity to throw against the John-followers "your prophet has bowed to our prophet".
Josephus is viewed as somewhat of a defector/traitor among some----like I said,
he is not without being scrutinized. However, his writings (love them or hate
them) have been helpful information for historians.
And again, the "testimonium flavianum" (Antiquities, Book 18) was found to be a falsification. For instance, Origen quoted extensively in "Contra Celsum" from Josephus and would surely have used such a quote that bolstered his arguments (basically, that Jesus was a better miracle-worker than others), but in fact critizises Josephus for mentioning Jesus, but not as the messiah. Also, other early xtian writers often quote or reference Josephus but never the infamous part until Eusebius (4th century).
To be honest, some scholars think the passage is not entirely made up, only in its relevant parts. For instance, Jerome (end of 4th century) also quotes the respective part from Josephus, but with a different text. According to him Josephus calls Jesus "the christ" - since Josephus was and remained a Jew quite highly unlikely.
But all that means: the passage is so blatantly counterfeit that no one denies it is a later Christian forgery; the only debate is over how much of it is a forgery.
Another testament to Jesus being real is something called the "Alexamenos graffiti"
(or sometimes the blasphemous graffiti). Wikipedia estimates it to have been etched
around 200 AD but who knows when it was originally etched?
Sorry, but addressing this i have to postpone for later in the day.
@Mr-Mudd said in #31:
> The writings of Josephus are not without it's criticisms, but that is nothing new in the world of hermeneutics. Calling it a "falsification" is a bit of an exaggeration.
This is true. "Falsification" is if I do it. Since some person from (most probably) the 4th century did it, the christian historians call it "interpolation". They didn't make that up - they just inserted what they honestly believed Josephus would have written himself would he have known what they knew 250 years later. Speaking of Josephus: some gospel story says that John the Baptist was executed shortly after he baptised Jesus, about 29 AD (if we follow the timeline of the bible). But Josephus tells that John was executed on direct orders of Herodes Antipas in 35 or 36 AD in Macherus, a fortress fra away from Jerusalem. So, in fact, John outlived the biblical Jesus. The whole gospel story of John baptising Jesus is made up from Malachi 3 and Isaiah 40 and contains so many very unlikely details about John (who actually *is* a historical figure) that - even if Jesus indeed existed - they never met.
Looking at the historical evidence we have to keep in mind that the time were rife with god-sons, prophets, messiahs and similar people. Each one tried to one-up the other and hence John baptising Jesus just meant that the Jesus-followers had some argumentatorial commodity to throw against the John-followers "your prophet has bowed to our prophet".
> Josephus is viewed as somewhat of a defector/traitor among some----like I said,
> he is not without being scrutinized. However, his writings (love them or hate
> them) have been helpful information for historians.
And again, the "testimonium flavianum" (Antiquities, Book 18) was found to be a falsification. For instance, Origen quoted extensively in "Contra Celsum" from Josephus and would surely have used such a quote that bolstered his arguments (basically, that Jesus was a better miracle-worker than others), but in fact critizises Josephus for mentioning Jesus, but not as the messiah. Also, other early xtian writers often quote or reference Josephus but never the infamous part until Eusebius (4th century).
To be honest, some scholars think the passage is not entirely made up, only in its relevant parts. For instance, Jerome (end of 4th century) also quotes the respective part from Josephus, but with a different text. According to him Josephus calls Jesus "the christ" - since Josephus was and remained a Jew quite highly unlikely.
But all that means: the passage is so blatantly counterfeit that no one denies it is a later Christian forgery; the only debate is over how much of it is a forgery.
> Another testament to Jesus being real is something called the "Alexamenos graffiti"
> (or sometimes the blasphemous graffiti). Wikipedia estimates it to have been etched
> around 200 AD but who knows when it was originally etched?
Sorry, but addressing this i have to postpone for later in the day.