The episode in Gethsemane is pitiful
in Julian’s eyes. He chooses to attack Luke's version in particular:
Furthermore, Jesus prays in such
language as would be used by a pitiful (αθλιος) wretch who
cannot bear misfortune with serenity (ευκολως), and
though he is a god is reassured by an angel. And who told you, Luke, the story
of the angel (Lk 22:43), if indeed this ever happened? For those who were there
when he prayed could not see the angel; for they were asleep. Therefore when
Jesus came from his prayer he found them fallen asleep from their grief and
said: “Why do you sleep? Arise and pray,” and so forth. And then, “And while he
was yet speaking, behold a multitude and Judas (Lk 22:46-47).” That is why John
did not write about the angel, for neither did he see it. (Julian Against the
Galilaeans 95 [RB: this is a work by the Roman emperor Julian the Apostate, c. 361-363])
Aristotle’s use of ευκολως (“serenely,” “with good grace”) perhaps shows
the context of Julian’s critique of Jesus’ pain: “Still, nobility shines
through even in such circumstances, when a man bears may great misfortunes with
good grace not because he is insensitive to pain but because he is noble and
high minded.” Julian’s attack is twofold. First, Christ does not exhibit proper
equanimity in the face of misfortune. Second, the narrative of the angel is inherently
doubtful since none of the disciples could have seen it. Julian argues that
John’s silence with regard to the angel supports his critique. (John Granger
Cook, The Interpretation of the New Testament in Greco-Roman Paganism [Peabody,
Mass.: Hendrickson, 2002], 297-98)
Further Reading:
Lincoln H. Blumell, "Luke 22:43–44: An Anti-Docetic Interpolation or an Apologetic Omission?,” TC: A Journal of Biblical Textual Criticism 19 (2014): 1–35.