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―Go, Sell Your Possessions, and Give to the Poor . . . , Follow Me‖: the Significance of the Ideal of Radical Poverty in John Cassian (Ca

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―Go, Sell Your Possessions, and Give to the Poor . . . , Follow Me‖: the Significance of the Ideal of Radical Poverty in John Cassian (Ca ―Go, Sell Your Possessions, and Give to the Poor . , Follow Me‖: The Significance of the Ideal of Radical Poverty in John Cassian (ca. 360–ca. 435) by Hyun Kee Na A Thesis submitted to the Faculty of Emmanuel College and the Historical Department of the Toronto School of Theology In partial fulfillment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. Michael‘s College © Copyright by Hyun Kee Na 2016 ―Go, Sell Your Possessions, and Give to the Poor . , Follow Me‖: The Significance of the Ideal of Radical Poverty in John Cassian (ca. 360–ca. 435) Hyun Kee Na Doctor of Philosophy in Theology University of St. Michael‘s College 2016 Abstract De institutis and Collationes patrum were written by John Cassian in early fifth- century Gaul. They are traditionally regarded as the documents which introduced the Eastern monastic tradition to the West. The theme of radical poverty is repeated throughout his writings in an intentional way. However, scholarship has paid little attention to this and what it means in Cassian‘s spiritual theology. In this dissertation, I first locate Cassian within the early fifth-century Gallic monastic context. I argue that Cassian‘s emphasis on literal poverty is based on his observation and diagnosis of Gallic monastic practices. Next, I analyze poverty in the writings associated with Antony, Pachomius, and Evagrius who are Cassian‘s major influences. In spite of their differences, they arrive at a similar idea about poverty: radical poverty helps remove avarice and the removal of avarice is necessary for inner purification. These ascetic writings show an optimistic attitude towards overcoming human covetousness. However, the Gallic situation ii leads Cassian to reflect on human weakness. He comes to the conclusion that it is impossible to use money without passion. For Cassian, true renunciation entails governing avarice through the constant process of giving up material goods and wealth. Therefore, radical poverty must be repeated throughout monastic life. Consequently, Cassian‘s contextualized understanding of poverty makes his doctrines of the virtues, vices, and puritas cordis unique. Unlike Evagrius, he never says that puritas cordis can be achieved by the perfect mastery of the virtues. Rather, the experience of puritas cordis, which is temporary, is expressed through the process of cultivating the primary virtues: renunciation, obedience, and humility. In this way, Cassian‘s attitude towards wealth and poverty may be regarded as a particular ascetic response to the influx of wealth into late- antique Christianity. iii Acknowledgments It would not have been possible to write this dissertation without the assistance and support of many people around me. It is only possible to mention a few people here, although I appreciate them all specifically and individually for their efforts and hard work. Precisely, I would like use this opportunity to thank and give honor to my wife, Yu Ri Wi for her great patience and love always. My sincere gratitude goes to her. My daughters, Ye Rin and Ye Won, have given me continuous happiness and strength, which allowed me to overcome difficulties of writing my dissertation. To my loving parents, Kye Hwan Na and Gum Sook Choi, and my sister, Sun Hee Na, they have given me great and unconditional motivation through their continued prayers and support. My parents in law have also provided me with much needed support at all times as well as during this period, I am glad to have them too. Words cannot express my appreciation. This dissertation would be absolutely impossible without encouragement, guidance, and patience of my thesis supervisor, Prof. T. Allan Smith of University of St. Michael‘s College and Pontifical Institutes of Mediaeval Studies in the University of Toronto. I really appreciate him for giving me expert advice and his availability to meet me in order to discuss my thesis topic. I'm also extremely grateful to my thesis supervisory committee members, Prof. Jaroslav Skira (Regis College in the University of Toronto) and Prof. Jesse Billett (Trinity College in the University of Toronto), TST examiner, Prof. David Neelands (Trinty College in the University of Toronto), and the external examiner, Prof. Brenda Llewellyn Ihssen (Pacific Lutheran Seminary). They carefully read my thesis and gave me invaluable advice. Their wide knowledge and guidance have been of great value to me. I would also like to convey my sincere gratitude to Prof. Pablo Argárate (my master’s degree supervisor, Karl- Franzens-Universität Graz) and Phyllis Airhart (the chair of supervisory committee for iv coursework and comprehensive exam stages, Emmanuel College of Victoria University in the University of Toronto), for their professionalism, accessibility, enthusiasm and expert skills imparted towards me. I am deeply indebted to the faculty and staff of Emmanuel College of Victoria University in the University of Toronto. In addition to my list, not forgetting to mention my Korean professors in the Graduate School of Theology, Hanshin University, Prof. Jung Uk Hwang, Prof. Kyu Hong Yeon, Prof. Joo Han Kim. They contributed towards my studying the early Christian studies and have always taken a profound interest in my doctorate study and dissertation ideas. I would like to acknowledge all of my friends and colleagues within the ecumenical setting of Toronto School of Theology and Toronto. I consider myself as indeed fortunate to have met Rev. Ae Ran Suh. She is my spiritual mentor. She has given me substantial encouragement and love. The good advice, support and friendship of Rev. Jae Gil Lee, Dr. Jung Hoo Kwon, Dr. Kyung Mee Jeon, and Tae Ho Hwang have been influential on both my academic and personal level, for which I'm especially indebted. I would like to also extend my appreciation, as well to the following people, namely Dr. David Robinson, Dr. Andrew Selby, Marion Current, Rev. Sang Chul Lee, Rev. Sung Chul Choi, Rev. Hae Bin Jung, Dr. Hye Ran Kim, Rev. Kwang Bum Cho, Rev. Woong Yeom, Rev. Yun Jung Kim, Rev. Jae Young Kim, Rev. Jun Kyung Kim, Rev. Eun Jung Shin, Rev. Sung Il Moon, Rev. Hae Young Kim, Woong Chul Cha, Mee Kyung Kim, and the members of Alpha Korean United Church and Good Tree Church in Toronto. I'm honored to have met, interacted, worked with and shared moments with these people. Because of their assistance, I have gained thorough insight, knowledge and cognizance. v Table of Contents Title Page………………………………………………………………………………………i Abstract………………………………………………………………………………………..ii Acknowledgement…………………………………………………………………………....iv Table of Contents……………………………………………………………………………..vi Abbreviations……………………………………………………………...…………….…..viii Introduction……...…………………………………………………………………………….1 1. Research on John Cassian as a Creative Transmitter between Eastern and Western Monasticism, His Gallic Context, and View of Radical Poverty: Status Quaestionis…………………………………………………………….………….1 2. Thesis Statement, the Place of Radical Poverty in De institutis and Collationes patrum, Methodology, and Procedure. ……………….……………….……..….14 Chapter 1: The Gallic Background of John Cassian on Radical Poverty: Gallic Monk-Bishops and Their Views of Radical Poverty in Early Fifth-Century Gaul………………..………….24 1. Aristocrats and Church in Early Fifth-Century Gaul……………………..…..…28 2. Aristocratic Monk-Bishops‘ Views on Radical Poverty: The Ascetic Poverty of Gallic Monastic Forerunners, Martin of Tours, Paulinus of Nola, and Honoratus of Arles…………………………………………………………………….….....42 3. John Cassian‘s Diagnosis of Gallic Monastic Poverty.……………..….………..50 Chapter 2: The Influence of Egyptian Monasticism on John Cassian‘s Radical Poverty……58 1. Antony of Egypt on Radical Poverty………...………………………..………..65 2. Pachomius on Radical Poverty…………..………………..…………………….75 3. Evagrius Ponticus on Radical Poverty…………………...………………………89 3.1. Prerequisites for Understanding the Distinctiveness of Evagrian Poverty: the Monastic Scheme and Eight Thoughts (λογίζμοι) …………….……..90 3.2. The Meaning of Radical Poverty for Evagrius Ponticus………..………...93 Chapter 3: The Ideal of Radical Poverty in John Cassian and Its Implications……………..99 1. Radical Poverty in Cassian‘s MonasticTexts…………...………………...……104 vi 1.1. Radical Poverty in the First, Fourth, and Twelfth Books of De institutis and Twenty-Fourth Conference………..……..………...……………………104 1.2. Radical Poverty in Supplemental Texts, the Seventh Book of De institutis, the Third Conference, and Three Fragments: De institutis 2.5.1, Collationes18.5, and 21.30………………………………………....….....110 2. Cassian‘s Radical Poverty and Its Implications for His Monastic Scheme…….115 2.1. Wealth, Avarice and the Fallen Human Condition…….……....…......….115 2.2. The Relationship between Radical Poverty and Monastic Perfection: Mutual Dependence between Daily Disciplines, Virtues, and Puritas Cordis.........................................................................................................134 Conclusion.............................................................................................................................155 Bibliography...........................................................................................................................161 vii Abbreviations ABR American Benedictine Review ACW Ancient Christian Writers AS Augustinian Studies BRHE Bibliothèque de la Revue d’histoire ecclésiastique CCSL Corpus Christianorum Series Latina CH Church History CSCO Corpus Scriptorum Christianorum Orientalium CSEL Corpus Scriptorum Ecclesiasticorum
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