First off, the Ritva was merely quoting the Yerushalmi. (וכן אמרו בירושלמי ובא יעקב איש כפר סעיא לרפאתו משמו של יש״ו בן פנדירא)
Second, it is very odd that you consider the Yerushalmi more reliable than Bavli. It is a known fact that the opposite is true. There are more חילופי נוסחאות in Yerushalmi than Bavli. In fact, even in Bavli, the less a Masechta was learned, the more mistakes were able to creep in. This is why we have much more Hagaos in Kadshim. You must have seen the Meiri, where he describes how those Masechtos were not often learned. We find very often how Tosafos would quote a Yerushalmi which turns out to be different than what we have.
Don’t overdo the censoring. That was a self-censor and we know exactly what was taken out. And actually, in Eretz Yitzroel the Christians were way more extreme in the early days.
Thirdly, I believe you misunderstood my random internet forum comment. And first, let me inform you: to you I might be a random, anonymous person, but to me, you are a random guy who read an article somewhere and decided to get mad.
Anyhow, the story that the Yerushalmi is speaking of (which is not the same as that in Bavli) is about a grandson of Rebbi Yehoshua ben Levi. The Yerushalmi is not trying to teach us anything about the Christian hero. It is merely relating the “Shem” used by the witch doctor. He invoked Yeshu ben Pandira, because that was how they already referred to him.
And yes, I said, “The Yerushalmi is merely (mis)quoting the name that was used“. Perhaps you misunderstood that as well. The name ben Pandira is not a name by which a follower of the guy would refer to him. It is the biological father, and would have been used as an insult. Most likely, the Yerushalmi nicknamed him as such, paraphrasing the actual “Shem” used by the practitioner.