Cynicism and Christianity in Antiquity by Marie-Odile Goulet-cazé

Abstract

Reviewed by: Cynicism and Christianity in Antiquity by Marie-Odile Goulet-cazé Bernhard Lang marie-odile goulet-cazé, Cynicism and Christianity in Antiquity (Grand Rapids: Eerdmans, 2019). Pp. xvii + 278. $75. The present book, introduced by John Kloppenborg, translates Cynisme et christianisme dans l'Antiquité (Paris: Librairie philosophique J. Vrin, 2014). Marie-Odile Goulet-Cazé presents a portrait of Cynic philosophy and its history from its beginnings in the fourth century b.c.e. to late antiquity. Cynic philosophy is characterized by strict asceticism, usually also by celibacy; further by renunciation of practical and speculative science; and, an [End Page 708] innovation in the Roman Empire, by courageous criticism of the rulers. Although the monotheism of Antisthenes, the historical founding father of the Cynics, may be based on genuine religiousness, the dominant note is atheism or agnosticism. The Cynics have shaken off religion and belief in gods, as well as discarding all the vain burdens of civilization. If in the imperial period the Cynics were occasionally described as pious people who trusted in Zeus and Heracles (as in Epictetus, Dio of Prusa, and Emperor Julian), then this points to a fiction that falsifies the true agnostic character of the Cynics. A pious Diogenes who received his calling from Zeus originated from the fantasy of the Stoic Epictetus. To this brilliant historical portrait G.-C. adds two parts, one on the question of Cynic traces in Judaism and the NT, and one on the Church Fathers' attitude to Cynic philosophy. Here it suffices to summarize the author's comments on Cynicism in ancient Judaism and the NT. Writing on this topic, G.-C. changes her mode of presentation to provide a critical review of scholarly literature on Philo of Alexandria, Josephus, the early rabbinical literature, Jesus, the sayings source Q, and Paul. In contrast to the assumption of Cynic influence as argued by F. Gerald Downing, Burton L. Mack, Leif E. Vaage, myself, and others, G.-C. urges caution. The only author influenced by Cynicism is Philo, who enthusiastically recounts Cynic anecdotes in Quod omnis probus liber sit. As for Jesus the Cynic philosopher, as portrayed in some recent biblical scholarship, including my own work, the author expresses her skepticism. Having dismissed theological portrayals of Jesus the Cynic as unfounded and arguably prompted by the desire to overcome traditional theological views, she takes a brief look at a contribution by John L. Moles. This classicist recognizes Jesus's way of life, his social behavior, his political views, and his teaching method as typical of the Cynic philosophers; see Moles, "Cynic Influence upon First-Century Judaism and Early Christianity," in The Limits of Ancient Biography (ed. Brian McGing and Judith Mossman; Swansea: Classical Press of Wales, 2006) 89-116. G.-C., however, is not convinced by Moles's thesis; according to her, the analogies can be understood without invoking direct Cynic influence. Goulet-Cazé's sharp criticism of my German book on Jesus (Jesus der Hund: Leben und Lehre eines jüdischen Kynikers [Munich: Beck, 2010]) is based partly on misunderstanding, such as thinking I would take the OT prophet Elijah to be a Cynic (p. 185). But Jesus, as I argue, combined two roles: an Elijah-like prophetic role and a Cynic-like philosophical one, the first being emphasized by European scholars, the latter brought into focus in Anglo-Saxon scholarship. Jesus lived like a philosopher and thought like a prophet. In the section in Cynicism and Christianity that addresses the NT, many questions remain unanswered. Unlike G.-C., most NT scholars today assume a thorough hellenization of Palestine. Several striking parallels exist between Cynicism and Jesuanism that are relevant to biblical research and appear to deflect the thrust of G.-C.'s argument: both movements know the wandering popular preacher; the spontaneous giving up of possessions, and profession by the convert are common to both movements; and both recommend love of enemies. Such parallels call for an explanation; it does not seem entirely unreasonable to suppose a Cynic inspiration of Jesus and his early followers. (See Bernhard Lang, "Jesus among the Philosophers: The Cynic Connection Explored and Affirmed. With a Note on Philo's Jewish-Cynic Philosophy," in Religio-Philosophical...