Remsberg, according to Wikipedia was a 19th century school teacher with no higher education. But even if he was a modern scholar, he'd be of no use to you, for he wrote "Jesus of Nazareth … is a possible character and may have existed; but the Jesus of Bethlehem, the Christ of Christianity, is an impossible character and does not exist."
Which is why I said the book was a classic and written some time ago and gave a link to a site that discussed the evidence. A
possible character that
might have existed is not a ringing endorsement.
The ancients made a great many criticisms of Christianity, but none of them ever said "this Jesus of your never existed". Josephus refers to Jesus as a faith healer and preacher, crucified, whose followers considered him to be the Jewish Messiah. In other words, Jesus of Nazareth, not Jesus Christ of Bethlehem.
Which ancients? Refuting Remsburg's survey of early writers/historians by claiming that Jesus must have existed because they dont say he didnt existed is faulty logic.
Josephus was an orthodox Jew and historian his testimony on Jesus is often sited by Christians, but there are two well discussed problems with using Josephus as proof of Jesus Christ as an historical person. Firstly, Josephus passages on Jesus were altered by later Christian scribes and not mentioned by many early church fathers as evidence. Secondly, the passage on Jesus is minimal and there is contention in regards to which Jesus Josephus refers to, Jesus or Yeshua being a common name, it has been suggested that it was Jesus, son of Damneus.
Remsburg summed up the opinion of the Christian scholarly community on Josephus, saying:
“Bishop Warburton declares it to be a forgery: “If a Jew owned the truth of Christianity, he must needs embrace it. We, therefore, certainly conclude that the paragraph where Josephus, who was as much a Jew as the religion of Moses could make him, is made to acknowledge Jesus as the Christ, in terms as strong as words could do it, is a rank forgery, and a very stupid one, too” (Quoted by Lardner, Works, Vol. I, chap. iv).” (8)
The Rev. Dr. Giles, of the Established Church of England, says:
“Those who are best acquainted with the character of Josephus, and the style of his writings, have no hesitation in condemning this passage as a forgery..(Christian Records, p. 30).” (9)
The Rev. S. Baring-Gould, in his Lost and Hostile Gospels, says:
“This passage is first quoted by Eusebius (fl . A.D. 315) in two places (Hist. Eccl., lib. i, c. xi; Demonst. Evang., lib. iii); but it was unknown to Justin Martyr (fl . A.D. 140), Clement of Alexandria (fl . A.D. 192), Tertullian (fl . A.D. 193), and Origen (fl . A.D. 230). Such a testimony would certainly have been produced by Justin in his apology or in his controversy with Trypho the Jew, had it existed in the copies of Josephus at his time. The silence of Origen is still more significant. Celsus, in his book against Christianity, introduces a Jew. Origen attacks the argument of Celsus and his Jew. He could not have failed to quote the words of Josephus, whose writings he knew, had the passage existed in the genuine text. He, indeed, distinctly affirms that Josephus did not believe in Christ (Contr. Cels. i).” (10)
Dr. Chalmers ignores it, and admits that Josephus is silent regarding Christ. He says:
“The entire silence of Josephus upon the subject of Christianity, though he wrote aft er the destruction of Jerusalem, and gives us the history of that period in which Christ and his Apostles lived, is certainly a very striking circumstance” (Kneeland’s Review, p. 169). (11)
The following, from Dr. Farrar’s pen, is to be found in the Encyclopedia Britannica:
“That Josephus wrote the whole passage as it now stands no sane critic can believe.”
Josephus & The Jesus Forgeries