Now I have seen what Ehrman makes of the Testimonium Flavianus – he doesn’t seem to set much store by this either. But I did want to make sure to mention the other mention of Jesus Christ in today’s copies of Antiquities of the Jews by Josephus. This occurs in Book 20:
But the emperor, when he learned of the death of Festus, sent Albinus to be procurator of Judea… But the younger Ananus who, as we have already said, had obtained the high priesthood, was of an exceedingly bold and reckless disposition… Ananus, therefore, being of this character, and supposing that he had a favorable opportunity on account of the fact that Festus was dead and Albinus was still on the way, called together the Sanhedrin and brought before them the brother of Jesus, called Christ, James by name, together with some others and accused them of violating the law, and condemned them to be stoned. But those in the city who seemed most moderate and skilled in the law were very angry at this, and sent secretly to the king, requesting him to order Ananus to cease such proceedings… And the king, Agrippa, in consequence, deprived him of the high priesthood, which he had held three months, and appointed Jesus, the son of Damneus.
Unlike the Testimonium, the time frame for this was during Josephus’s lifetime, and as such might seem to have a better chance of Josephus having some personal knowledge with what was being said about this as it happened.
Here’s all the discussion Ehrman makes of this passage:
Here, unlike the pagan references we examined earlier, Jesus is actually called by name. And we learn two things about him: he had a brother named James, and some people thought he was the messiah. Both points are abundantly attested as well, of course, in our Christian sources, but it is interesting to see that Josephus is aware of them.
No discussion of whether this passage, like the earlier one, might also have been tampered with (as is almost universally acknowledged about the Testimonium). No discussion as to whether the James mentioned here might not be the brother of the Jesus who is anointed High Priest at the end of the story. No discussion of the curious notion that if this James was indeed the head of a heretical Jewish sect pious Jews would come to his defense (surely that would make an interesting tale of political intrigue!). Ehrman blandly accepts it as authentic to Josephus and that it does refer to ‘Jesus of Nazareth’.
Like the earlier passage, it is questionable whether Josephus would ever call ‘our’ Jesus by the title Christ, as that would pretty much make Josephus a christian.
It’s actually clever, I think, of Ehrman to try to slip this bit past his readers quickly with virtually zero discussion. A brief investigation shows that in discussions regarding the historicity of Jesus this passage in Book 20 also gets a lot of discussion over its provenance and its meaning. Earl Doherty, for one, is able to devote several paragraphs to this ‘evidence’ which Ehrman can only spare a couple dozen words on:
Here is more discussion by another author of this passage:
Now Ehrman may uncritically accept the passage, but no one else is obliged to do so.
One wonders if Ehrman will try to make use of this unvetted ‘evidence’ later in the book as corroboration of claims based on our christian sources…?