Let's Compare Pontius Pilate

[Davros of Skaro]

Do the Gospels portray an accurate account of Pontius Pilate?Or do the Gospels use Pilate as a literary tool to prop fiction as history? 

The most contemporary account of Pilate is in Philo's "Embassy to Gaius".Due to Jewish persecution in Alexandria Philo is part of a group that went to Rome to make a plea to Emperor Caligula.

Philo mentions Pilate's actions during the reign of Emperor Tiberius.Philo has very negative things to say about Pilate, mainly his inflexibility till he gets in trouble with the Emperor.

Philo Embassy to Gaius (40 CE)

(298) "What again did your other grandfather, Tiberius Caesar, do? does not he appear to have adopted an exactly similar line of conduct? At all events, during the three and twenty years that he was emperor, he preserved the form of worship in the temple as it had been handed down from the earliest times, without abrogating or altering the slightest particular of it.

XXXVIII. (299) "Moreover, I have it in my power to relate one act of ambition on his part, though I suffered an infinite number of evils when he was alive; but nevertheless the truth is considered dear, and much to be honoured by you. Pilate was one of the emperor's lieutenants, having been appointed governor of Judaea. He, not more with the object of doing honour to Tiberius than with that of vexing the multitude, dedicated some gilt shields in the palace of Herod, in the holy city; which had no form nor any other forbidden thing represented on them except some necessary inscription, which mentioned these two facts, the name of the person who had placed them there, and the person in whose honour they were so placed there. (300) But when the multitude heard what had been done, and when the circumstance became notorious, then the people, putting forward the four sons of the king, who were in no respect inferior to the kings themselves, in fortune or in rank, and his other descendants, and those magistrates who were among them at the time, entreated him to alter and to rectify the innovation which he had committed in respect of the shields; and not to make any alteration in their national customs, which had hitherto been preserved without any interruption, without being in the least degree changed by any king of emperor. (301) "But when he steadfastly refused this petition (for he was a man of a very inflexible disposition, and very merciless as well as very obstinate), they cried out: 'Do not cause a sedition; do not make war upon us; do not destroy the peace which exists. The honour of the emperor is not identical with dishonour to the ancient laws; let it not be to you a pretence for heaping insult on our nation. Tiberius is not desirous that any of our laws or customs shall be destroyed. And if you yourself say that he is, show us either some command from him, or some letter, or something of the kind, that we, who have been sent to you as ambassadors, may cease to trouble you, and may address our supplications to your master.' (302) "But this last sentence exasperated him in the greatest possible degree, as he feared least they might in reality go on an embassy to the emperor, and might impeach him with respect to other particulars of his government, in respect of his corruption, and his acts of insolence, and his rapine, and his habit of insulting people, and his cruelty, and his continual murders of people untried and uncondemned, and his never ending, and gratuitous, and most grievous inhumanity. (303) Therefore, being exceedingly angry, and being at all times a man of most ferocious passions, he was in great perplexity, neither venturing to take down what he had once set up, nor wishing to do any thing which could be acceptable to his subjects, and at the same time being sufficiently acquainted with the firmness of Tiberius on these points. And those who were in power in our nation, seeing this, and perceiving that he was inclined to change his mind as to what he had done, but that he was not willing to be thought to do so, wrote a most supplicatory letter to Tiberius. (304) And he, when he had read it, what did he say of Pilate, and what threats did he utter against him! But it is beside our purpose at present to relate to you how very angry he was, although he was not very liable to sudden anger; since the facts speak for themselves; (305) for immediately, without putting any thing off till the next day, he wrote a letter, reproaching and reviling him in the most bitter manner for his act of unprecedented audacity and wickedness, and commanding him immediately to take down the shields and to convey them away from the metropolis of Judaea to Caesarea, on the sea which had been named Caesarea Augusta, after his grandfather, in order that they might be set up in the temple of Augustus. And accordingly, they were set up in that edifice. And in this way he provided for two matters: both for the honour due to the emperor, and for the preservation of the ancient customs of the city.

http://www.earlychristianwritings.com/yonge/book40.html

Josephus mentions Pilate in two of his Books.Though some slight differences in Josephus's history compared to Philo's, Pilate is still regarded in a negative light.

Josephus War of the Jews (75 CE)

Book II Chapter 9.2-4

2. Now Pilate, who was sent as procurator into Judea by Tiberius, sent by night those images of Caesar that are called ensigns into Jerusalem. This excited a very among great tumult among the Jews when it was day; for those that were near them were astonished at the sight of them, as indications that their laws were trodden under foot; for those laws do not permit any sort of image to be brought into the city. Nay, besides the indignation which the citizens had themselves at this procedure, a vast number of people came running out of the country. These came zealously to Pilate to Cesarea, and besought him to carry those ensigns out of Jerusalem, and to preserve them their ancient laws inviolable; but upon Pilate's denial of their request, they fell down prostrate upon the ground, and continued immovable in that posture for five days and as many nights.

3. On the next day Pilate sat upon his tribunal, in the open market-place, and called to him the multitude, as desirous to give them an answer; and then gave a signal to the soldiers, that they should all by agreement at once encompass the Jews with their weapons; so the band of soldiers stood round about the Jews in three ranks. The Jews were under the utmost consternation at that unexpected sight. Pilate also said to them that they should be cut in pieces, unless they would admit of Caesar's images, and gave intimation to the soldiers to draw their naked swords. Hereupon the Jews, as it were at one signal, fell down in vast numbers together, and exposed their necks bare, and cried out that they were sooner ready to be slain, than that their law should be transgressed. Hereupon Pilate was greatly surprised at their prodigious superstition, and gave order that the ensigns should be presently carried out of Jerusalem.

4. After this he raised another disturbance, by expending that sacred treasure which is called Corban upon aqueducts, whereby he brought water from the distance of four hundred furlongs. At this the multitude had indignation; and when Pilate was come to Jerusalem, they came about his tribunal, and made a clamor at it. Now when he was apprized aforehand of this disturbance, he mixed his own soldiers in their armor with the multitude, and ordered them to conceal themselves under the habits of private men, and not indeed to use their swords, but with their staves to beat those that made the clamor. He then gave the signal from his tribunal [to do as he had bidden them]. Now the Jews were so sadly beaten, that many of them perished by the stripes they received, and many of them perished as trodden to death by themselves; by which means the multitude was astonished at the calamity of those that were slain, and held their peace.

http://sacred-texts.com/jud/josephus/war-2.htm

Josephus Antiquities (94 CE)

Book 18 Chapter 3.1-2

1. BUT now Pilate, the procurator of Judea, removed the army from Cesarea to Jerusalem, to take their winter quarters there, in order to abolish the Jewish laws. So he introduced Caesar's effigies, which were upon the ensigns, and brought them into the city; whereas our law forbids us the very making of images; on which account the former procurators were wont to make their entry into the city with such ensigns as had not those ornaments. Pilate was the first who brought those images to Jerusalem, and set them up there; which was done without the knowledge of the people, because it was done in the night time; but as soon as they knew it, they came in multitudes to Cesarea, and interceded with Pilate many days that he would remove the images; and when he would not grant their requests, because it would tend to the injury of Caesar, while yet they persevered in their request, on the sixth day he ordered his soldiers to have their weapons privately, while he came and sat upon his judgment-seat, which seat was so prepared in the open place of the city, that it concealed the army that lay ready to oppress them; and when the Jews petitioned him again, he gave a signal to the soldiers to encompass them routed, and threatened that their punishment should be no less than immediate death, unless they would leave off disturbing him, and go their ways home. But they threw themselves upon the ground, and laid their necks bare, and said they would take their death very willingly, rather than the wisdom of their laws should be transgressed; upon which Pilate was deeply affected with their firm resolution to keep their laws inviolable, and presently commanded the images to be carried back from Jerusalem to Cesarea.

2. But Pilate undertook to bring a current of water to Jerusalem, and did it with the sacred money, and derived the origin of the stream from the distance of two hundred furlongs. However, the Jews were not pleased with what had been done about this water; and many ten thousands of the people got together, and made a clamor against him, and insisted that he should leave off that design. Some of them also used reproaches, and abused the man, as crowds of such people usually do. So he habited a great number of his soldiers in their habit, who carried daggers under their garments, and sent them to a place where they might surround them. So he bid the Jews himself go away; but they boldly casting reproaches upon him, he gave the soldiers that signal which had been beforehand agreed on; who laid upon them much greater blows than Pilate had commanded them, and equally punished those that were tumultuous, and those that were not; nor did they spare them in the least: and since the people were unarmed, and were caught by men prepared for what they were about, there were a great number of them slain by this means, and others of them ran away wounded. And thus an end was put to this sedition. 

Book 18 Chapter 4.1-2

1. BUT the nation of the Samaritans did not escape without tumults. The man who excited them to it was one who thought lying a thing of little consequence, and who contrived every thing so that the multitude might be pleased; so he bid them to get together upon Mount Gerizzim, which is by them looked upon as the most holy of all mountains, and assured them, that when they were come thither, he would show them those sacred vessels which were laid under that place, because Moses put them there  So they came thither armed, and thought the discourse of the man probable; and as they abode at a certain village, which was called Tirathaba, they got the rest together to them, and desired to go up the mountain in a great multitude together; but Pilate prevented their going up, by seizing upon file roads with a great band of horsemen and foot-men, who fell upon those that were gotten together in the village; and when it came to an action, some of them they slew, and others of them they put to flight, and took a great many alive, the principal of which, and also the most potent of those that fled away, Pilate ordered to be slain.

2. But when this tumult was appeased, the Samaritan senate sent an embassy to Vitellius, a man that had been consul, and who was now president of Syria, and accused Pilate of the murder of those that were killed; for that they did not go to Tirathaba in order to revolt from the Romans, but to escape the violence of Pilate. So Vitellius sent Marcellus, a friend of his, to take care of the affairs of Judea, and ordered Pilate to go to Rome, to answer before the emperor to the accusations of the Jews. So Pilate, when he had tarried ten years in Judea, made haste to Rome, and this in obedience to the orders of Vitellius, which he durst not contradict; but before he could get to Rome Tiberius was dead.

http://sacred-texts.com/jud/josephus/ant-18.htm

The Gospels portray a Pilate one would not expect by reading the histories of Philo and Josephus.

Take note as well that the story gets bigger with each Gospel.

Mark 15:1-15 (65-70? CE)

1 And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away , and delivered him to Pilate. 2 And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it. 3 And the chief priests accused him of many things: but he answered nothing. 4 And Pilate asked him again, saying , Answerest thou nothing ? behold how many things they witness against thee. 5 But Jesus yet answered nothing; so that Pilate marvelled . 6 Now at that feast he released unto them one prisoner, whomsoever they desired . 7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. 8 And the multitude crying aloud began to desire him to do as he had ever done unto them. 9 But Pilate answered them, saying , Will ye that I release unto you the King of the Jews? 10 For he knew that the chief priests had delivered him for envy. 11 But the chief priests moved the people, that he should rather release Barabbas unto them. 12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? 13 And they cried out again, Crucify him. 14 Then Pilate said unto them, Why, what evil hath he done ? And they cried out the more exceedingly, Crucify him. 15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified .

Mark 15:44-45 

44 And Pilate marvelled if he were already dead : and calling unto him the centurion, he asked him whether he had been any while dead . 45 And when he knew it of the centurion, he gave the body to Joseph.

Matthew 27:11-26 (75-80? CE)

11 And Jesus stood before the governor: and the governor asked him, saying , Art thou the King of the Jews? And Jesus said unto him, Thou sayest . 12 And when he was accused of the chief priests and elders, he answered nothing. 13 Then said Pilate unto him, Hearest thou not how many things they witness against thee? 14 And he answered him to never a word; insomuch that the governor marvelled greatly. 15 Now at that feast the governor was wont to release unto the people a prisoner, whom they would . 16 And they had then a notable prisoner, called Barabbas. 17 Therefore when they were gathered together , Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? 18 For he knew that for envy they had delivered him. 19 When he was set down on the judgment seat, his wife sent unto him, saying , Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. 20 But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you ? They said , Barabbas. 22 Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified . 23 And the governor said , Why, what evil hath he done ? But they cried out the more, saying , Let him be crucified . 24 When Pilate saw that he could prevail nothing, but that rather a tumult was made , he took water, and washed his hands before the multitude, saying , I am innocent of the blood of this just person: see ye to it. 25 Then answered all the people, and said , His blood be on us, and on our children. 26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified .

Matthew 27:65 

65 Pilate said unto them, Ye have a watch: go your way , make it as sure as ye can .

Luke 23:1-25 (75-90? CE)

1 And the whole multitude of them arose , and led him unto Pilate. 2 And they began to accuse him, saying , We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King. 3 And Pilate asked him, saying , Art thou the King of the Jews? And he answered him and said , Thou sayest it. 4 Then said Pilate to the chief priests and to the people, I find no fault in this man. 5 And they were the more fierce , saying , He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. 6 When Pilate heard of Galilee, he asked whether the man were a Galilaean. 7 And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. 8 And when Herod saw Jesus, he was exceeding glad : for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. 9 Then he questioned with him in many words; but he answered him nothing. 10 And the chief priests and scribes stood and vehemently accused him. 11 And Herod with his men of war set him at nought , and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. 12 And the same day Pilate and Herod were made friends together : for before they were at enmity between themselves. 13 And Pilate, when he had called together the chief priests and the rulers and the people, 14 Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold , I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: 15 No, nor yet Herod: for I sent you to him; and, lo , nothing worthy of death is done unto him. 16 I will therefore chastise him, and release him. 17 (For of necessity he must release one unto them at the feast.) 18 And they cried out all at once, saying , Away with this man, and release unto us Barabbas: 19 (Who for a certain sedition made in the city, and for murder, was cast into prison.) 20 Pilate therefore, willing to release Jesus, spake again to them . 21 But they cried , saying , Crucify him, crucify him. 22 And he said unto them the third time, Why, what evil hath he done ? I have found no cause of death in him: I will therefore chastise him, and let him go . 23 And they were instant with loud voices, requiring that he might be crucified . And the voices of them and of the chief priests prevailed . 24 And Pilate gave sentence that it should be as they required. 25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired ; but he delivered Jesus to their will.

John 18:28-40  (85-125? CE)

28 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled ; but that they might eat the passover. 29 Pilate then went out unto them, and said , What accusation bring ye against this man? 30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. 31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death : 32 That the saying of Jesus might be fulfilled , which he spake , signifying what death he should die . 33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35 Pilate answered , Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done ? 36 Jesus answered , My kingdom is not of this world: if my kingdom were of this world, then would my servants fight , that I should not be delivered to the Jews: but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king then? Jesus answered , Thou sayest that I am a king. To this end was I born , and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. 38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. 39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? 40 Then cried they all again, saying , Not this man, but Barabbas. Now Barabbas was a robber.

John 19:1-16 

1 Then Pilate therefore took Jesus, and scourged him. 2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, 3 And said , Hail , King of the Jews! and they smote him with their hands. 4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 When the chief priests therefore and officers saw him, they cried out , saying , Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. 7 The Jews answered him, We have a law, and by our law he ought to die , because he made himself the Son of God. 8 When Pilate therefore heard that saying, he was the more afraid ; 9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. 10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? 11 Jesus answered , Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. 12 And from thenceforth Pilate sought to release him: but the Jews cried out , saying , If thou let this man go , thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar. 13 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. 14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! 15 But they cried out , Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered , We have no king but Caesar. 16 Then delivered he him therefore unto them to be crucified . And they took Jesus, and led him away .

John 19:21-22

21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said , I am King of the Jews. 22 Pilate answered , What I have written I have written .

I believe this is an example (of many) that show the Gospels cannot be trusted as a source of history, nor any Kernels of it.Besides the debate that no evidence suggests that the Romans gave up prisoners and that the High Priests would hold a meeting to rid someone on Passover eve.

[Thought Poop]

Do the Gospels portray an accurate account of Pontius Pilate? Or do the Gospels use Pilate as a literary tool to prop fiction as history? - - - DEPENDS

The “slight differences” you mentioned between Josephus’ account of Pilate and Philo’s account are actually quite significant. Indeed, as it regards the story in the gospels, it is most significant as the difference reveals an insight to Pilate’s nature of behavior. Philo’s account has Pilate changing his mind because of a “reproaching and reviling” letter from Tiberius [his “boss”]. Whereas, Josephus’ account has Pilate changing his mind because of the Jew’s reaction.

Josephus’ Pilate is more aligned with the Pilate portrayed in the gospels, as such: “And so Pilate, willing to content the people…” (Mark 15:15); “When Pilate saw that he could prevail nothing, but rather a tumult was made, he took water, and washed his hands before the multitude…” (Matthew 27:24); “And the voices of them and of the chief priests prevailed. And Pilate gave sentence that it should be as they required…” (Luke 23:23-24); and a similar story in John but in a more dramatic fashion. I think you get the jest of the point I’m making: Pilate listened to the Jews regarding Jesus, like he listened to the Jews regarding taking down the ensigns of Caesar in Jerusalem.

It is only if you subscribe to Philo’s Pilate that there is controversy. I have no idea which is the correct depiction of Pilate, i.e., one who will only concede by force of a superior or one who listens to the people whom one governs; but one must wonder if there are four or five source materials depicting Pilate’s nature consistently if it cannot be true.

I think a better question therefore must be: who’s account of Pilate is correct, Philo or Josephus?

Edited September 18, 2014 by Thought Poop

[Davros of Skaro]

I think a better question therefore must be: who’s account of Pilate is correct, Philo or Josephus?

Philo an Hellenized Jew from Egypt.

Josephus a Captain in the Jewish rebellion that was captured and went on to work for the Romans.

Both show a strong brutality and indifference about Pilate, but Josephus relates a moment of strong Jewish faith.

Going by both accounts it's still questionable and that the Gospels show a disconnect in Pilate's character.The Gospels are full of literary devices that do not reflect people's behavior in real life.For example Jesus's disciples act like plot characters than real people.You go up to guys Fishing, tell them to follow you using allegory and see what happens (I doubt they will drop their gear and follow you).

[Thought Poop]

But there is only a disconnect if you are looking at Pilate from a Philo point of view. Obviously, I think you are siding with Philo...I am not sold just yet. I'm up in the air about it...

Edited September 19, 2014 by Thought Poop

[Davros of Skaro]

But there is only a disconnect if you are looking at Pilate from a Philo point of view. Obviously, I think you are siding with Philo...I am not sold just yet. I'm up in the air about it...

Can you agree that both writers mention that through Pilate's actions the result was the death of some Jews?

[Sir Wearer of Hats]

Like Judas, I always felt sorry for Pilate. He was literally just doing his job, he was keeping the prone to outbursts of violence Judeans under control by doing the simplest thing he could, giving them what they wanted.

[Davros of Skaro]

Like Judas, I always felt sorry for Pilate. He was literally just doing his job, he was keeping the prone to outbursts of violence Judeans under control by doing the simplest thing he could, giving them what they wanted.

I miss your old profile pic.

[fullywired]

I was reading something about Pilate and was surprised to find that he is considered a Saint by the Ethiopian Orthodox church, .who claim he converted to Christianity later in life but I find this hard to believe but there is some mystery surrounding is death

fullywired

[StarMountainKid]

One problem is, there were no Disciples or Jesus's supporters present when Jesus supposidly went before Pilate, so who would have been there to report the tiral in order for the Gospel authors to relate it? We don't really know what happened at the trial of Jesus, as the Gospels tell different, conflicting stories about it. Also, the Romans didn't need elaborate trials in order to crucify a Jew. Jesus' trial before Pilate may not have been a historical occurrance at all.

A very good video, 'The Historical Jesus', Yale University

[Davros of Skaro]

I was reading something about Pilate and was surprised to find that he is considered a Saint by the Ethiopian Orthodox church, .who claim he converted to Christianity later in life but I find this hard to believe but there is some mystery surrounding is death

fullywired

It's like when fans of fiction write fiction of their favorite fiction as they do today.

[Jeanne dArc]

Better yet, the gospels lead us to believe that Pilate was some sort of timid bureaucrat who was terrified of Jewish rebellion and "washed his hands" at the death of innocents: whereas history shows us quite the opposite, that he was a brutal and iron-handed prefect who was nearly executed himself for the excessive mass crucifixion of innocent pilgrims. The Pilate of the gospels seems to be a clear literary device: he bears no more resemblance to the historical Pontius Pilate than Abraham Lincoln's vampire-hunting alter ego does to the president of the same name.

[Davros of Skaro]

Better yet, the gospels lead us to believe that Pilate was some sort of timid bureaucrat who was terrified of Jewish rebellion and "washed his hands" at the death of innocents: whereas history shows us quite the opposite, that he was a brutal and iron-handed prefect who was nearly executed himself for the excessive mass crucifixion of innocent pilgrims. The Pilate of the gospels seems to be a clear literary device: he bears no more resemblance to the historical Pontius Pilate than Abraham Lincoln's vampire-hunting alter ego does to the president of the same name.

Your statement is like we shared a Vulcan Mindmeld?

You can also see the progression in the story telling too with the Gospels.

[Doug1029]

We don't really know what happened at the trial of Jesus, as the Gospels tell different, conflicting stories about it.

The Gospel of Nicodemus lays the trial out as if you are reading a transcript. It dates from the third century, but it is probably about as accurate as the other gospels.

Doug

[Jeanne dArc]

The Gospel of Nicodemus lays the trial out as if you are reading a transcript. It dates from the third century, but it is probably about as accurate as the other gospels.

Doug

In fact, it dates more probably from the mid 4th Century, and is composed in very disjointed and inconsistent style: it was almost certainly written by multiple authors, and there is no evidence at all to suggest it is even remotely authentic. Granted, the same can be said for the canonical gospels (in general), so I wouldn't necessarily disagree that Nicodemus is of similar historical accuracy to the canon: that is to say, very, very inaccurate.

[Doug1029]

In fact, it dates more probably from the mid 4th Century, and is composed in very disjointed and inconsistent style: it was almost certainly written by multiple authors, and there is no evidence at all to suggest it is even remotely authentic. Granted, the same can be said for the canonical gospels (in general), so I wouldn't necessarily disagree that Nicodemus is of similar historical accuracy to the canon: that is to say, very, very inaccurate.

OK. Mid fourth century. There seems to be some disagreement about when it was written. No matter when the gospels were written, or which of the forty or so you're talking about, there's not much reason to believe that any of them are historical.

Doug