요안네스 카시아누스(Ioannes Cassianus, ca.360-ca.435)의 수도 문헌에 나타난 인간, 부(Divitia), 그리고 탐욕(Avaritia) 이해
John Cassian’s Understanding of Anthropology, Wealth (Divitia), and Avarice (Avaritia) Reflected in His Monastic Literature
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이 논문의 목적은 요안네스 카시아누스의 인간 이해 속에 나타난 부와 탐욕에 대한 이해를 밝히는 것이다. 카시아누스의 수도 문헌인 『제도 집』과 『담화집』에 나타난 인간 이해는 주로 타락한 인간의 상황, 욕망의 기원과 유혹, 그리고 내적 욕망을 극복하는 과정에서 자유 의지의 역할 과 한계, 금욕적 수행 방식에 많은 관심을 둔다. 이러한 카시아누스의 인간 이해는 그의 스승들인 오리게네스와 에바그리오스 그리고 동시대 유 명 교부들의 영향을 깊게 받았다. 그러나 그는 자유 의지의 지속성을 강 조하면서도 욕망의 끈질긴 유혹에서 자유로울 수 없는 ‘병든 인간 영혼’ 의 나약성을 깊이 고려한다. 따라서 그가 설명하는 여덟 가지 악(욕망 혹 은 내적 충동, concupiscentia) 중 하나인 탐욕에 관해서도 인간 영혼의 연약성으로 인해 온전히 극복 가능하기보다는 수도사들이 평생을 두고 싸 워야 할 욕망으로 이해한다. 그리고 탐욕은 커다란 부뿐만 아니라 사소한 물건에도 항상 도사리고 있어서 ‘철저한 가난’을 통해서 모든 물건을 소유하는 일을 경계할 것을 갈리아 독자들에게 끊임없이 상기시킨다. 이러한 이해는 그에게 직, 간접적으로 영향을 주었던 4-5세기 동·서 로마 기독교 사상가들의 부, 탐욕 그리고 인간 이해에 비교되는 카시아누스 사상의 독특한 점이라고 볼 수 있다.
Abstract
The aim of this article is to examine John Cassian’s understanding of wealth and avarice within his anthropology reflected in De institutis and Collationes patrum. Cassian’s anthropology pays deep attention to the fallen human condition, the origin of human desires (concupiscentia, the inner impulse to exceed necessity) as vices, their persistent temptation, the role of human free will and its limit, and monastic asceses. His anthropology is much influenced by his contemporary Christian thinkers as well as Origen and Evagrius. However, Cassian firmly believes that even though human beings still have the knowledge of good and the ability to freely choose it, human soul has been constantly challenged by concupiscentia, since the Fall. In this context, he regards the fallen human nature as always sick. He gives more weight to the extreme difficulty of overcoming the human condition. For this reason, avarice, one of eight principal vices(desires), is also seen as the persistent desire for every worldly good. It is not simply human love for a large amount of money, property, or other valuable thing, but also for every kind of earthly thing which is not directed toward God. Thus, Cassian claims that human greed constantly stimulates the human soul to cling to worldly belongings. No one can fully overcome avarice, because avarice is always behind wealth. On the basis of understanding avarice, he maintains that literal renunciation of wealth must be tirelessly sought by monks in order to be as far from avarice as possible. In this respect, Cassian’s theory of avarice and anthropology is not similar to those of other Christian thinkers of the fourth and fifth centuries.
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