The problem of attribution of the works of St. Anastasius Sinaite

Abstract. In this article, the author attempts to describe the current state of research into the heritage of St. Anastasia Sinaita. Until a certain time, the saint was one of the little-studied Byzantine theologians. Starting from the second half of the 20th century, critical editions of the works of St. Anastasia. Scientific controversy still continues on the dates and circumstances of his life, on the attribution of the works of this father. For researchers, questions remain open about the authorship of such important works attributed to St. Anastasia, like the “Interpretation of the Six Days” and “The Teaching of the Fathers on the Incarnation of the Word,” his other dogmatic-polemical, ascetic and homiletical works are awaiting their critical publication. About the life of St. Not much is known about Anastasia Sinaita. The Patriarch of Constantinople (1350‒1353,1355–1364) Nikephoros Callistos Xanthopoulos (Νικηφόρος Κάλλιστος) introduced great confusion into the problem of compiling a reliable biography and correct identification of the works of the holy father. Ξανθόπουλος) 1, who identified three persons: St. Anastasia Sinaita, St. Anastasius I, Patriarch of Antioch (559–570, 593–598) and his successor at the Antioch See. Anastasia II (599–609). Influenced by the identification of Nikephoros, some works of St. Anastasia were attributed to the Patriarch of Antioch Anastasius I, which we will mention below. In addition to incorrect attribution, this error became the reason for the incorrect nickname of the Patriarch of Antioch - Anastasius I of Sinai, who is still falsely credited with being in Sinai 2. A similar, or rather, even more serious error in the attribution of some works of St. Anastasia was performed by the Greek patrolologist S. Sakkos: if Patriarch Nikephoros identified three real people, then Sakkos discovered a person who never existed - the presbyter Anastasius Allegorist, who allegedly lived in the 9th century. and repeated in his life many events of the fate of St. Anastasia Sinaita (birth in Cyprus, monasticism in Sinai, travels to Palestine, Syria, etc.). It is Anastasius the Allegorist, according to Sakkos, who is the author-compiler of the current text of the “Guide”, “Commentary on the Sixth Day” and some other works attributed to St. Anastasia Sinaita and other real Anastasias 3. Memory of St. Anastasia Sinaita is listed in various Byzantine liturgical monuments on April 20 and 21. Under April 20, it was recorded in the Minology of Emperor Basil II 4 and in the Typikon of the Great Church of the 10th century. On April 21 in the Great Greek Menaion, in the Synaxarion of the Church of Constantinople and in other synaxarions. The two versions of the short life of the saint are identical to each other, and only at the beginning of the life given in the Menaion is it added: “Ἀναστάσιος ἐν Σινᾷ Μωσὴς νέος” (“Anastasius the Sinaite New Moses”) 5. Translation into Rus' of the short life of St. Anastasia Sinaita from the Minology of Basil II was carried out in the first half of the 12th century. This translation was included in the Slavic non-stic Prologue under April 20, as in the Greek original: “Anastasius the God-bearer, our reverend father, having left the world and those in the world, and taken up his cross, according to the commandment of the Holy Gospel, joyfully followed Christ. And he went to the monastery, and became a monk, and desired great feats of teaching, and did many virtues. Therefore, I came to Jerusalem and worshiped in a holy and honorable place. Therefore, go to Mount Sinai, and find holy monks, and remain with them, obeying them, and working diligently. For the sake of his humble wisdom, he received the gift of healing from God, and taught reason and wisdom to many; hence the father copied the lives of the saints, and became the abbot of Mount Sinai, and copied many words useful to the soul. And having pleased God more than all others, in the depths of old age he departed to the Lord” 6 . In the first half of the 14th century. the life was again translated (apparently by the Serbs on Athos) from the Great Greek Menaion and included in the Stish Prologue. In the Great Menaion-Chetiy, Metropolitan. Both short lives of Macarius are given: under April 20 - from the non-stish Prologue and under April 21 - from the Stish Prologue: “On the same day of our reverend father Anastasius of Sinai. Anastasia Sinai Moses is new, and has seen the death of God before. This our holy father, left the world and those in the world and took up his cross, according to the Lord’s commandments, and took monastic vows, following Christ as desired. Having accomplished a great feat of virtue, he went to Jerusalem and bowed and kissed the honorable place, looked at Mount Sinai and there he invented Mnichs, passing through a strong fasting life, remaining with them, obeying and serving. Having been humble and wise, he received the gifts of reason and wisdom of many, and the father compiled the Lives of the saints and composed soul-helping words, and in deep old age he departed to the Lord.” 7 Rev. was born. Anastasius Sinait at the beginning of the 7th century. 8 By origin, he was presumably a Cypriot, originally from Amafunt, as one passage from the collection of his ascetic stories “Soulful Stories” shows: “In my homeland, in Amafunt” 9. It is likely that he began his monastic path in Cyprus, as evidenced indirectly by both of his short lives. The reverend father received a fairly thorough school and theological education, as he himself testifies to this in the first chapter of the Guide: “But we, with the assistance of Christ, from a young age received in parts from the Fatherly Tradition the instructions in definitions” 10. Then, as the sources narrate, including both short lives, St. Anastasius was a resident of the monastery of St. Catherine in Sinai, where at one time he was under the spiritual leadership of St. John Climacus, who was at that time the abbot of this monastery. St. Demetrius of Rostov says that “after Saint John of the Climacus and his brother George, Saint Anastasius was the abbot of Mount Sinai” 11. Archbishop Filaret (Gumilevsky) supports the version of his abbess in the Sinai Monastery 12, and after them the contemporary authors of the encyclopedic article about St. Anastasia is 13. In favor of the abbess, St. Anastasia says that in the Sinai Monastery there is an icon of the Mother of God of the 12th century, where to the left of the Mother of God a saint is depicted with the inscription “Ὁ Ἅγιος Ἀναστάσιος ὁ Σιναΐτης ἡγούμενος” (although on The icon of St. Anastasius of the 8th century from the same monastery has a shorter inscription: “Ἅγιος Ἀναστάσιος”, here the saint is depicted with an omophorion and a book (probably a “Guide”) in his hands) 14. Also hegumen St. Anastasius is named in some manuscripts of his works, in particular in Arabic translations of his “Soulful Narratives” 15. However, some researchers doubt the abbess of St. Anastasia in Sinai, for example A. Binggeli 16. A.I. Sidorov also doubted that St. Anastasius was the abbot of the monastery of St. Catherine, since “accurate information about his abbotship has not been preserved” 17. All sources about the life of St. Anastasia agrees that the turbulent events of the 7th century. - invasions of the Persians and Arabs, as well as heated dogmatic disputes - forced him to leave the monastery. To participate in disputes with Monophysites and Monothelites, Sinait traveled to Egypt, Palestine and Arabia neighboring the Sinai Peninsula, and also, possibly, to Syria. The Sinaite itself, in the tenth chapter of the Guide, testifies in detail to four such disputes that took place in Alexandria with the Monophysites, including the monk John Ziga and Gregory Nistazon, with the Monophysite bishops in the presence of Augustal, the imperial prefect, with the presbyter George Kluchar 18. It is also known about the dialogue between Sinaite and the Jewish sophist Kollut in Antinopolis in Thebaid 19. From the Rev. Father’s “Soulful Narratives” one can also glean a number of autobiographical details: in particular, he describes the captivity in 649–650. Saracens of many thousands of their fellow Cypriots, to whom St. Anastasy provided all possible assistance. The date of the saint’s death is indicated differently in different sources. The statement from the life compiled by St. is clearly erroneous. Demetrius of Rostov, that “his death followed during the reign of Emperor Heraclius” 20. Heraclius ruled the Byzantine Empire from 610 until his death in 641, and modern research dates some of the works of St. Anastasia at the end of the 7th and even the beginning of the 8th century. Probably St. Demetrius could have confused St. Anastasia Sinaita with prmch. Anastasius Persyanin (628) or other monks Anastasius, two of whom are mentioned in the “Spiritual Meadow” by Bl. John Moschus 21. The widespread use of the name Anastasius at this time among Egyptian and Palestinian monks is mentioned in the Acta Sanctorum Database, which also speaks of a certain prefect of Mount Anthony named Anastasius, who, according to the mention of St. John the Merciful, Patriarch of Alexandria (620), saved him from captivity 22. Archbishop Filaret (Gumilevsky) dates the death of Sinait to 686 23 and no later, with which the archbishop agrees. Sergius (Spassky) 24. However, K.-H. Utemann, editor of the critical edition of “Three words about the structure of man in the image and likeness of God” by St. Anastasia Sinaita, showed that the third “Word” could have been written no earlier than 701 25, and thereby pushed back the date of the death of the holy father to the beginning of the 8th century. The memory of the saint is now celebrated by the Russian Church on April 20, and by the Greek Churches on April 21. So, Rev. Anastasius lived during the struggle of the Church against Nestorianism, against various movements of Monophysitism and Monothelitism, during the outbreak of the Arab invasion on the outskirts of the Byzantine Empire and, accordingly, during the clash of the Church with a new religion - Islam. All these events influenced the life of St. Anastasia and his works, which are both historical sources, and a polemical and theological response to challenges from heresies and other religions, and a positive formulation of various sections of the dogmatic teaching of the Church. Being a brilliant polemicist, subtle theologian and original exegete, St. Anastasius left us both ascetic works and beautiful sermons. However, the question of identifying the authentic works of the holy father was complicated for a long time due to the mistake of the Patriarch of Constantinople Nicephorus, who, as we have already said, identified St. Anastasia Sinaita with Anastasia I, Patriarch of Antioch, and his successor at the Antioch See - sschmch. Anastasia II. The fact that Anastasius I and Anastasius II focused on the fight against Monophysitism in its various forms has created additional difficulties for researchers to properly identify their works. The main dogmatic work of St. Anastasia Sinaita is the "Ὁδηγός" ("Guide"). Let us dwell in more detail on the controversy regarding the attribution and dating of this work. 2.1. XVII – mid-XX centuries: disputes about the authorship and dating of the “Guide” Influenced by the erroneous identification of Nikephoros Callistus Xanthopoulus, J. Grätzer attributed the Guide to Patriarch Anastasius I of Antioch, entitleing its first printed edition of 1606 “Anastasii Sinaitae Patriarchae Antiocheni “Ὁδηγός, seu Dux Viae, adversus Acephalos” 26 . A later edition of 1740, which, together with the introductory article by J. Grätzer, is a corrected repetition of the first edition of 1606, was reproduced by J. Minh in his Patrologia Graeca, borrowing also the incorrect attribution of the work to the Patriarch of Antioch Anastasius I 27. The first who in the middle of the 17th century. discovered Nicephorus' error and tried to distinguish between the Anastasies and their works was G. Henschenius 28. By the end of the 19th century. Most researchers no longer doubted that the “Guide” belonged to St. Anastasia Sinaita. However, the date of compilation of the work still remained unclear. J. Kave in the 18th century. for the first time expressed doubts about the integrity of the Guide 29. After him, statements about the compilative nature of labor were expressed again and again in pathological science. This point of view was most persistently defended by K. Oudin (Casimirus Oudinus), who argued that the Guide lacks clarity in construction and that it is a disorderly collection of small, often carelessly written treatises 30. Subsequently, I. Fabricius summarized various arguments confirming the compilative nature of the Guide 31. His brief remarks on the life of Anastasius I of Antioch, who was still considered the author of the Guide, and on the compilative nature of the final version of the Guide, were included in Patrologia Graeca 32. Contrary to these statements, I. Kumpfmüller tried to prove that the “Guide” is characterized by internal order, and suggested that further study of the manuscript material would make it possible to confirm the internal unity and harmony of the work 33. F. Dicamp in the publication “Doctrina Patrum de Incarnatione Verbi” showed that the Armasite sect (ἁρμασίτης) 34 was organized after the VI Ecumenical Council (681). This sect is mentioned in two scholia of the Guide 35, therefore the discovery of F. Dicamp made it possible to date these scholia to the time after the VI Ecumenical Council. J. Maspero, who did not know about this discovery, again raised the question of the dating of the Guide. J. Maspero stated that Rev. Anastasius Sinaite demonstrated in the Guide his ignorance of Islam, and from this concluded that the work was compiled before the Arab invasion of Egypt in 641. J. Maspero also argued that the author of the Guide was unfamiliar with monothelitism, which was spread in Egypt by the Patriarch Cyrus (631–641). So, according to J. Maspero, the “Guide” dates back to 622. 36 Although most of the conclusions reached by J. Maspero in the discussion of the Guide were incorrect, they served as a starting point for other researchers. So, first A. Jülicher, and then M. Richard, refuting J. Maspero and citing an argument with reference to the Armacites, came up with a more reliable date. A. Jülicher suggested that the Guide was compiled after 681. 37 M. Richard, based on the presence of inconsistencies and scholia in the work, determined that the “Guide” was mainly compiled in the first years after the death of the Alexandrian Patriarch Cyrus (630–642). Thus, the theological debates that took place in Alexandria and reflected in the tenth chapter of the Guide, as well as the twelfth chapter, convey the religious and political situation in Alexandria during the patriarchate of Cyrus and do not yet touch upon the controversy regarding the energies and wills in Christ. Other chapters already reflect the struggle with the emerging monoenergism and monothelitism, and in three places there are references to Islam and its differences from Christianity 38 . However, the author of the “Guide” tries to remain in line with the original plan of the fight against monophysitism, without being distracted by a detailed analysis of monoenergism, monothelitism and Islam. So, M. Richard concludes that after the VI Ecumenical Council, between 686 and 689, scholia were added to the Guide and some corrections were made. This second edition of the Guide became the final 39. In 1959 G.-G. Beck confidently defends that the Guide is from St. Petersburg. Anastasia Sinaita, as well as other works traditionally attributed to this holy father 40. In 1965, G. Weiss published a valuable study on the life and works of St. Anastasia I Patriarch of Antioch. G. Weiss's study of the manuscript heritage relating to Anastasius I allowed the scientist to determine the canon of the saint's works, in which he did not include the "Guide". Since G. Weiss also showed that Anastasius I never visited Sinai, the patriarch was once and for all excluded from the candidates for the authorship of the Guide. To a large extent, the conclusions of G. Weiss contributed to the compilation of the list of Anastasii and, accordingly, the works of each of them in Clavis Patrum Graecorum 41. 2.2. The latest controversy about the authorship and dating of the “Guide”: S. Sakkos and K.–H. Utemann In the 1960s S. Sakkos, in various ways, again began to defend the opinion that the Guide is a compilation of the works of various authors. He bases this claim on the observation that the codex of the Guide, located in the Bibliothèque nationale de Paris (Codex X, as described by the editor of the last critical edition of the Guide, K.-H. Uthemann 42 ), is divided into two distinct text groups, and a “compiler” has combined them together, thus giving the work its present form 43 . S. Sakkos, not having detailed knowledge about the handwritten tradition of the Guide, a priori insists on its compilative nature. He claims, in fact, without evidence, that the core of the work, that is, chapters three to fifteen (by his definition, “the authentic work of Anastasius Sinaite”), beginning with the words “Anastasius, the most insignificant monk, a work on the Orthodox faith, collected from the Holy Scriptures and teachers [of the Church]” 44, was written by the Sinai monk, later Patriarch of Antioch Anastasius II (599–609) 45 . The beginning and end of the Guide, according to S. Sakkos, were written by one or more authors 46. The present structure of the text, especially the arrangement of the introductory and concluding chapters and the scholia, dates back to the work of the compiler 47. S. Sakkos makes more serious arguments, proving that the second chapter of the Guide, the so-called “Book of Definitions,” has a different author and was written at a different time compared to the “genuine work of Anastasius Sinaita.” The researcher gives five arguments in favor of his hypothesis 48 . First, the “Book of Definitions” comes from the Liber de definitionibus, attributed to St. Athanasius the Great 49. The fact that in the manuscripts that contain only the “Book of Definitions” (from 30 to 67 in the description of K.-H. Utemann) 50, it is attributed to Anastasius, S. Sakkos explains by a typo that may have arisen during copying from hearsay. Secondly, the title of this collection states that this is a set of definitions drawn from the Church Fathers, especially Clement 51 . Thirdly, the compiler of the “Book of Definitions” refers to Prem. 13.1 52. In the "authentic work of Anastasius Sinaita" there is also a reference to Prem. 13.1 53 . Based on the fact that in the eighth chapter there is no reference to the interpretation given in the second chapter, but there is a reference to a certain Τόμος ἀπολογητικός, which is not mentioned in the second chapter, S. Sakkos concludes that the authors of these two passages are different Fourthly, notes S. Sakkos, Anastasius in his “real work” never addresses the etymology of words, while for the compiler of the “Book of Definitions” this is of great importance for dogmatic disputes. Finally, according to the Greek researcher, from the point of view of the history of language, the part of the second chapter, specifically devoted to the etymology of various words 54, could not have been created earlier than the 9th century, when “Itacism” began to develop in Byzantium. Thus, S. Sakkos points out that when explaining the etymology of four words presented in the “Guide”: ᾅδης - from ἄδηλος 55 δοῦλος, λύπη - from λείψει 56, ἀγκύλη – from ἄνω αὐτῆς κοῖλον 57 and κοιλία – from κύειν τὰ λεῖα, 58 the pronunciation of the following vowels and diphthongs is assumed to be completely identical: η, υ, ει, οι. S. Sakkos points out that until the 9th century. “Itacism” had not yet become widespread in Byzantium. So, according to S. Sakkos, the “Guide” in its present form is a compilation dating back to the second half of the 9th century. The author of the main part of the work (the so-called “genuine work”, constituting Chapters III–XV) is Sschmch. Anastasius II, Patriarch of Antioch. A compiler who lived in the 9th century. and, according to S. Sakkos, compiled the final version of the “Guide”, the Greek patrolologist called “Presbyter Anastasia the Allegorist” 59. Although the work of S. Sakkos is not without some merits, it rather obscured than clarified the problem of Anastasiev and the Guide. Editor of the critical edition of the Guide K.-H. Utemann refuted the arguments of S. Sakkos, attributing the main part of the “Guide” to schmch. Anastasia II, Patriarch of Antioch 60. This holy father is known for his polemical writings against the Jews, and works against the Monophysites have never been attributed to him. In order to secure his authorship of the so-called “authentic work,” S. Sakkos is forced to commit some violence against the original text. Thus, the tenth chapter talks about the death of the Patriarch of Alexandria Eulogius 61, which followed in 607. 62 Since sschmch. Anastasius II of Antioch, who, according to S. Sakkos, compiled the “true work” before the patriarchate, became patriarch in 599, to the extent that S. Sakkos completely unreasonably attributed this passage to the scholia 63, which he attributed exclusively to the compiler 64. Five arguments by S. Sakkos in favor of the inauthenticity of the “Book of Definitions” by K.-H. Utemann also considers them unconvincing. The most important is the last, fifth argument, which, if true, can only indicate that the etymologies of the four words listed above are later interpolations into a solid work created around the end of the 7th century. However, E. Shfitser showed that “Itacism” spread in Egypt much earlier than in the central part of the Byzantine Empire. Thus, he cites documentary evidence on this score dating back to the 8th century. 65 K.-H. Utemann notes that it cannot be ruled out that “Itacism” on the outskirts of Byzantium - in particular in Egypt, where the Guide was written - could have spread earlier than the 8th century. In addition, it is possible that Rev. Anastasius based the etymology not on an exact coincidence, but on the similarity of pronunciation 66. The second argument of S. Sakkos in favor of the fact that the “Book of Definitions” cannot belong to the author of the main part of the “Guide” is formulated, according to K.-H. Utemanna, ambiguous. It is quite likely that Rev. Anastasius wrote the second chapter, having a collection of selected quotes from the holy fathers, including Clement of Alexandria, and not the manuscripts of their creations themselves. It is likely that such a collection could be attributed to Clement alone, as the first of the quoted fathers. In any case, the question of whether Clement of Alexandria belonged to the definition of nature as the true reality of existing things requires further study. However, this definition of nature runs through the entire text of the Guide. So, the reference to Clement of Alexandria at the beginning of the “Book of Definitions” cannot be an argument against the authorship of this part of the “Guide” by St. Anastasia Sinaita 67. The third objection to the original attribution of the Book of Definitions to the “authentic work” also does not stand up to serious criticism. Indeed, when interpreting Pres. 13:1 in the eighth chapter of the Guide, the author could have referred to the scholium in the second chapter, but he was not obliged to do so. Although the course of interpretation in these two places is very different, the meaning is the same: nature is understood as true reality 68. Turning here to the Holy Scriptures, the holy father seeks to give not just an interpretation of this verse of the Book of Wisdom, but precisely the rationale for his definition of nature. Discussing in different parts of the Guide about nature, its difference from hypostasis, the properties of humanity in Christ and other dogmatic issues, St. Anastasius often repeats the same arguments, but no less often provides more and more evidence for one or another thesis. This is the usual style of polemic: presenting new arguments that one is right, considering the issue from different points of view. So, the difference in the interpretation of Pres. 13:1 in the second and eighth chapters cannot be a serious argument against the integrity of the Guide. Regarding the fourth argument of S. Sakkos, K.-H. Uthemann notes that indeed the author of the Guide, apart from the Book of Definitions, does not refer anywhere else to the etymology of words. But the origin of theological terms in the era of Christological disputes was not as important as in the era of triadological disputes. Neither the Orthodox nor the Monophysites doubted the terminology developed by the Cappadocian fathers for triadology. There was debate about the applicability of this terminology in the field of Christology. St. Anastasius Sinait includes in his work a collection of the etymology of the terms “nature”, “essence”, “hypostasis” and others once - in the “Book of Definitions”, in order to draw a connecting thread with the era of the fathers of the I and II Ecumenical Councils 69. The first argument of S. Sakkos, concerning the connection of the second chapter of the Guide with the Liber de definitionibus, which is attributed to St. Athanasius the Great 70, and with other manuscripts of a similar type, demanded from K.-H. Utemanna additional research. He placed his results in Appendices I–III 71. The “Book of Definitions”, containing the meaning of the most important theological terms: “nature”, “essence”, “person”, “hypostasis”, “will”, “action”, “property”, etc., is so important that in some sense it has independent meaning. The significance of such a collection of theological and philosophical definitions for the post-Chalcedonian polemics became the reason for the fate of the “Book of Definitions”, that is, the second chapter of this treatise, “independent” from the rest of the text of the Guide. If in many manuscripts the “Book of Definitions” is an integral part of the “Guide” (manuscripts 1–29 in the description of K.-H. Utemann 72), then in others it is contained separately. Thus, 38 manuscripts (from 30 to 67) 73 are reproductions (complete or with small gaps) of the “Book of Definitions” as an independent work. Often, some manuscripts, which are in very damaged form, are attributed to St. Anastasia I of Antioch. Beginning with John the Grammar of Caesarea, who is also mentioned in the “Guide” 74, many apologists of the Council of Chalcedon began to compile similar collections of dogmatic-philosophical definitions, wanting to transfer the terminology developed by the Cappadocian fathers to Christology. St. Anastasius I of Antioch wrote theological treatises, including three against the Monophysites: “On the Divine Economy, or on the Incarnation,” “On the Passion and Impassivity of Christ,” and “On the Resurrection of Christ.” Was among the unsurvived works of St. Anastasia I of Antioch is a certain collection of dogmatic definitions on which St. Petersburg could rely. Anastasius Sinaite when writing the second chapter of the “Guide”, or those manuscripts that are attributed to the Patriarch of Antioch, are, on the contrary, only a periphrasis of the “Book of Definitions”, incorrectly attributed to St. Anastasia I of Antioch, remains a question. As for the alleged borrowing by the compiler of the “Guide” - “Presbyter Anastasius Allegorist” - of the second chapter from the “Liber de definitionibus”, attributed to St. Athanasius the Great, we note that already in the patrolology of J. Migne this work is placed in the category of spuria (forged works). As the translator of this work into Russian V.V. notes. Baskakova, who has no doubt that she belongs to St. Anastasia Sinait or his entourage, “in a short preface to it (edition in PG. - Ig. A.), the publishers noted that its falsity is visible both from the reference to St. Gregory of Nyssa, and from the style and features of the use of words and expressions" 75. The importance of Appendix III K.-H. Utemanna 76 is an absolute refutation of the statement of S. Sakkos that the “Liber de definitionibus” attributed to St. Athanasius the Great, there is a source for the “Book of Definitions”. Examining the manuscripts, K.-H. Utemann proves that the work of Ps.-Athanasius is a significantly abbreviated paraphrase of the second chapter of the Guide. The true author of “Liber de definitionibus” is, according to G. Weiss, the Venerable himself. Anastasius Sinait 77 or someone from his inner circle 78. Editorial and research work by K.-H. Utemanna allows us to put an end to the centuries-old dispute about the dating of the Guide. Despite the objections of S. Sakkos, K.-H. Utemann acknowledged the correctness of M. Richard's version, who speaks of two editions of the Guide. The bulk of the work was compiled shortly after the patriarch of Alexandria, Cyrus, left the throne (631–641). The second edition, in which corrections, additions and scholia appeared, can be dated back to the time after the VI Ecumenical Council. This is evidenced by the reference to the Armasite sect. A more precise dating of the final edition can be established based on what is reflected in Chapter XV. polemics of the author of the “Guide” with the Theodosian Patriarch of Alexandria John III (680–689) 79. The scholium speaks of the letter of John five years ago 80. From the meaning of the scholium it is clear that John was still alive, so the scholia could have been inserted between 686 and 689, and then the “Guide” took on its final form. The “Guide” presents various literary genres: spiritual and moral foundations for practicing theology, rules for conducting theological debates, collections of biblical and patristic quotations and the basic principles of their hermeneutics, question answers, aporia, dialogues (sometimes fictitious or composed of quotations), etymology of theological and philosophical concepts, summary presentation of the decrees of the Councils and the history of heresies, and even satirical “outline of tragedy” against the theopaschism of the Monophysite sect of the Damianites. It was precisely this variety of styles and the complex structure of the Guide that forced researchers to say that it could be some kind of compilation of the works of various authors. But the manuscript tradition, which is studied in detail by K.-H. Uthemann, trying to restore the hypothetical archetype 81, inclines him to the conclusion that this work is a collection of small works by the same author, who tried to give some kind of orderly appearance - when compiling the second edition - by adding scholia. The same logically unified work is “The Source of Knowledge” by St. John of Damascus, consisting of three relatively independent treatises - “Philosophical Chapters”, “On a Hundred Heresies” and “An Exact Exposition of the Orthodox Faith”. Despite its complex structure, the Guide is not a compilation of the works of various authors, but an integral work of authorship. After the critical edition of this treatise, all doubts about its ownership by St. Anastasia Sinaita can be considered refuted. Our analysis of the terminology and teachings expressed in the Guide also confirms the integrity of this work and its attribution to St. Anastasia is 82. 2.3. The meaning of "Guide" Refuting the Christological teachings of the Nestorians and Monophysites, St. Anastasius Sinait shows a strict adherence to Orthodox Christology as expressed at Chalcedon. At the same time, he tries to show that the Chalcedonian creed is based on the teachings of previous Ecumenical Councils and the pre-Chalcedonian holy fathers. The Christology of the heretics, according to Sinaite, contradicts this patristic Tradition, and therefore they fall under the anathema of the first three Ecumenical Councils. This also applies to the Christology of the Monophysite theologian Sevirus of Antioch, seemingly closest to Orthodoxy: St. Anastasius insists that Sevier is not a successor to St. Cyril of Alexandria, but an undoubted heretic, whose Christology contradicts the Christology of the great Alexandrian saint. However, Rev. Anastasius does not limit himself to simply listing Diphysite quotations from the pre-Chalcedonian fathers. Proving the correctness of the Council of Chalcedon, he actively uses the developments of the so-called neo-Chalcedonian theology, represented primarily by John the Grammar of Caesarea, Leontius of Byzantium, St. Sophronius of Jerusalem and St. Maximus the Confessor. Merit of St. Anastasia is that he was one of the first to make an attempt to systematize Orthodox Christology. In this sense, he is the predecessor of St. John of Damascus with his "Source of Knowledge". However, Rev. Anastasius not only uses the achievements of the Orthodox theologians who preceded him and systematizes them, but he himself introduces original arguments into the polemics with heretics, which allows him to more fully illuminate the Christological teaching of the Church. 3.1. Dogmatic works 3.1.1. “Questions and answers on various topics” The most voluminous creation preserved under the name of St. Anastasia Sinaita, is the work “Ἐρωτήσεις καὶ ἀποκρίσεις περὶ διαφόρων κεφαλαίων” (“Questions and answers on various topics”). The genre of patristic literature, known as “question-answers,” became widespread in Byzantium and the countries of the Christian East 83 . Essay by Rev. Anastasia is being reconstructed on the basis of a collection of 102–103 question-answers (two manuscripts from the 7th–7th centuries) without references, comments, or scholia. In later editions, differing in composition and volume (from 88 to 154 chapter-questions), the work of the holy father was revised and supplemented with biblical and patristic texts. Unfortunately, J. Gretzer published in 1617 not the original text of St. Anastasia, and a later compilation of the 11th century. This edition is reproduced in Patrologia Graeca 84. Recently, under the editorship of M. Richard and J.A. Munitiz, a critical edition of “Questions and Answers” ​​85 was published, A.I. Sidorov published a translation of this work into Russian as a separate edition 86. It is noteworthy that this work of the monk, having gone through a very complex evolution in the manuscript tradition, was translated into the Slavic language, apparently in Bulgaria at the beginning of the 10th century. under Tsar Simeon and formed the core of an outstanding monument of ancient Russian literature - “Izbornik Svyatoslav 1073” 87. “Questions and Answers” ​​cover a wide range of problems: dogmatic, exegetical, ascetic, eschatological, etc., placing, however, the strongest emphasis on problems of moral theology (sin and repentance, the possibility of salvation for pious Jews or unbelievers, mercy, etc.). 3.1.2. “Three words about the creation of man in the image and likeness of God” The exegetical-dogmatic creation of St. Anastasia are “Three words about the creation of man in the image and likeness of God.” In this work, the holy father clearly and clearly sets out his anthropological views, which are inextricably linked with Christology and soteriology. “Words” is devoted to polemics against the latest Christological heresy - monothelitism. Until the end of the 20th century. Only the third “Lay” was published in full 88. Of the other two “Words,” only fragments 89 were known, and the first “Word” was also attributed to St. Gregory of Nyssa 90. As a result, many researchers erroneously claimed to have borrowed, even literally, a number of ideas from St. Anastasia at Saint Nyssa 91. K.-H. Uthemann, in the 1985 edition, provided a critical text of the “Words.” As we said above, K.-H. Utemann proved that all three “Words” belonged to St. Anastasia Sinaita and showed that the third “Word” could have been written no earlier than 701, and thus pushed back the date of the death of the holy father to the beginning of the 8th century. A.I. Sidorov carried out a Russian translation of the “Words” with detailed comments 92. 3.1.3. "Florilegium against the Monothelites" and "Chapters against the Monothelites" The meaning of “Three Words about the Creation of Man in the Image and Likeness of God” is accompanied by two more anti-Monothelitian dogmatic works by St. Anastasia: “Florilegium against the Monothelites” and “Chapters against the Monothelites,” first published in the same publication by K.-X. Utemanna 93 . A Russian translation with introductory articles of four of the six “Chapters against the Monothelites” was published in the “Theological Bulletin” 94. We hope to publish a translation of the remaining two chapters soon. Of the remaining dogmatic works of Sinaite, the “Chapters Against the Monophysites” 95 remain unpublished. 3.4. Ascetic works and sermons To the ascetic works of St. Anastasia Sinaita owns “Soulful Stories”, which are preserved in three handwritten collections 96. Only small excerpts 97 have been published. The Reverend Father summarizes the spiritual experience of the Sinai, Egyptian and other ascetics. A. Binggeli, studying the manuscripts of the Narratives, showed that the Syriac manuscripts of the Sinai monastery are earlier and closer to the original than the existing Greek manuscripts 98. Used prp. Anastasia, the form of “monastic stories” is easily accessible to any reader, like such the best examples of this type of monastic writing as “Lavsaik”, “Spiritual Meadow”, Bl. John Moschus and others. A number of sermons by St. Anastasia, however, there are no critical editions of them yet, just as there is no detailed scientific research dedicated to St. Anastasia as a preacher 99, therefore the question of attribution of certain sermons to Sinait still requires resolution. 3.4.1. "Discourse on the sixth Psalm" Undoubtedly, a special place among the sermons of St. Anastasia occupies "Λόγος εἰς τὸν ἕκτον ψαλμόν" ("Discourse on the sixth psalm"). It has come to us in two editions, differing from each other in a number of details. Both are given in Patrologia Graeca 100. But an earlier edition was preserved in the Syriac and Coptic translations 101. This sermon for the beginning of Lent, which is a hymn to repentance, can be considered one of the most valuable pearls in the treasury of patristic asceticism 102. It is one of the few works of Sinaite translated into Russian before the revolution 103 3.4.2. "Word on the Feast of the Transfiguration of Christ" “The Sermon on the Feast of the Transfiguration of Christ” is dedicated to the experiential knowledge of God and was delivered by St. Anastasia in the church on Mount Tabor itself 104. This mountain is, according to the Sinai abbot, the “second Sinai,” but it is far superior to Sinai in the theological and spiritual sense, just as the New Testament is superior to the Old. Moses, who received the Old Testament law at Sinai from the invisible God 105, whose face he did not see, but saw God only from behind 106, on Tabor contemplates the face of God 107, incarnate and transformed 108. 3.4.3. “A Word about the Holy Assembly and that one should not judge and remember malice” Sermon by St. Anastasiya μνησικακεῖν” (“A Sermon about the Holy Assembly and that one should not judge and remember malice”) is dedicated to the sacrament of the Eucharist and is an important source on the history of worship 109. The preacher also discusses in detail the spiritual structure of those participating in the sacrament of the Eucharist. Characteristic in this sense is the example that St. Anastasius gives at the end of the sermon. He illustrates to his listeners the “short path to salvation” using the example of the blessed death of a careless monk. The preacher relies on the stories of still living witnesses to this story. The monks who were present at the last hour of their brother were surprised by his peaceful and blissful death, although the dying man clearly negligently fulfilled the monastic vows of his life. He told one of the brothers sitting around him that an angel presented him with a list of his sins committed after his monastic tonsure. But the messenger of God immediately tore up this handwriting and called on the dying man to prepare for a meeting with Christ without fear and with spiritual joy. Despite the monk's careless lifestyle, his sins were forgiven, because after tonsure he did not condemn anyone in word, deed, or even thought 110. The Russian translation of the sermon with commentary was also carried out by M.V. Nikiforov 111. 3.4.4. “Word on Good Friday”, “Word on the Descent of Christ into Hell” and other sermons “The Homily on Good Friday” is fully preserved only in the Arabic translation 112, “The Homily on the Descent of Christ into Hell” is only preserved in the Syriac translation 113. In meaning, “Διάλεξις κατὰ ἰουδαίων” (“Conversation against the Jews”) is adjacent to the “Word on Good Friday” 114. Researcher S. Sakkos insists that the text does not belong to St. Anastasia, for it was written no earlier than the 9th century, like some other works attributed to Sinait 115. One sermon by St. Anastasia – “Λόγος εἰς κοιμηθέντας πάνυ ὠφέλιμος” (“The Word of the Dead”) 116 – mistakenly included in the Greek corpus of St. Ephraim the Syrian 117. The Slavic Prologue contains four sermons by St. Anastasia, taken, apparently, from “Soulful Narratives” and other sources: for March 19, “About the Hedgehog Do Not Have Wrath” 118, for March 30, “About a certain father we repent, who shall not condemn anyone” 119 (apparently, a variant translation of “The Word about the Holy Assembly and that one should not judge and remember malice”). On the day of remembrance of the saint (April 20), in addition to his brief life (given above), there are two more words - “About the guardian angel” 120 and “On confession of sins to spiritual fathers and the perspicacious, and not to the ignorant” 121. The texts of many of the holy father’s works mentioned in the sources have not survived 122. 3.5. “Anastasiana”: controversial and inauthentic works Under the name “Anastasiana” they conventionally combine a number of things attributed to St. Anastasius Sinait of creations: either not belonging to him, or with unclear attribution 123. 3.5.1. "Teachings of the Fathers on the Incarnation of the Word" The most important of the Anastasianas is the “Teaching of the Fathers on the Incarnation of the Word” (“Doctrina Patrum de Incarnatione Verbi”), published in 1907 by F. Diekamp 124 . This is the most important collection of Diphysite and Dithelitian quotations from the holy fathers, especially the Cappadocians and St. Cyril of Alexandria, which contains a systematic exposition of triadology and Christology. The collection was compiled at the end of the 7th - beginning of the 8th century. and is attributed, in addition to St. Anastasia Sinaita, student of St. Maximus the Confessor - St. Anastasia Apocrisiarius († 666). 3.5.2. "Interpretation on the Sixth Day" Of the remaining works included in Anastasiana, we note the “Commentary on the Sixth Day” in 12 books (the first 11 books are only in Latin translation) 125, regarding the attribution of which scientific controversy has revived in recent years. Initially, researcher D. Baggarly was sure that this work dates back to the 10th century, and therefore cannot belong to St. Anastasia 126. However, in collaboration with K.A. Kühn during the preparation of the critical edition of the “Interpretation of the Six Days” D. Baggarly is already confident in the authorship of St. Anastasia Sinaita 127. K.-H. Utemann, analyzing in detail the old arguments of D. Baggarly against the attribution of the “Interpretations” of St. Anastasia, and his new ones, joint with K.A. Kühn, arguments in favor of the authorship of St. Anastasia Sinaita, nevertheless, is confident that the “Interpretation of the Six Days” does not belong to St. Anastasia 128. This debate was presented in detail in Russian by E.V. Eroshev 129. Despite our previously expressed strong doubts about the attribution of St. Anastasia Sinaita “Commentary on the Sixth Day”, including because in the “Interpretation on the Sixth Day” an extremely symbolic picture of the Eucharist is drawn, and in the “Guide” of St. Anastasius uses an extremely realistic Eucharistic concept 130, we agree with the arguments of E.V. Eroshev regarding the analysis of the “Eucharistic” argument in the “Guide” 131. Indeed, Rev. Anastasius in the “Guide” does not construct a doctrine of Euchristia, but only uses it as one of the polemical arguments against the Aphthartodocetes, proving the presence in the Gifts, and therefore in Christ, of a created, human nature. So, regarding the attribution of St. Anastasia Sinaita “Interpretations on the Sixth Day” we agree with E.V. Eroshev is that “to make a final judgment regarding the authorship of “Shestodnev” seems premature... Within the framework of this article, it is impossible to give unambiguous answers to these questions (questions of the authorship of “Interpretation of Shestodnev.” - Ig. A.), so they remain open for future research works of specialists in the book. Anastasia" 132. The questions of the authorship of the “Teaching of the Fathers on the Incarnation of the Word” and some other works attributed to St. remain open for future researchers. Anastasia Sinaita. Having carried out a review and, in a sense, a revision of the works that have come down to us, St. Anastasia, we must admit that since the 17th century. the study of their attribution has advanced greatly. Thus, in our opinion, the question of the authorship and dating of the “Guide” - the main work of St. Petersburg - has actually been resolved. Anastasia, as well as his “Three words about the creation of man in the image and likeness of God.” A number of inauthentic and controversial works attributed to the Sinai ascetic are united in a special group called “Anastasiana”. Some of the works that have come down to us under the name of St. Anastasia, such as “The Teaching of the Fathers on the Incarnation of the Word” and “Interpretation of the Sixth Day,” are still awaiting detailed research and a solution to the question of their authorship. Anastasius Abbas. Adversus Judaeos disputatio // PG. T. 89. Col. 1203–1282. Anastasius Sinaita. Homilia dicta in Sextum psalmum // PG. T. 89. Col. 1115–1144. Anastasius Sinaita, episcopus Antiochenus. Interrogationes et responsiones // PG. T. 89. Col. 311–824. Athanasius. Liber de definitionibus // PG. T. 28. Col. 533–554. Anastasius Sinaita. Libri duodecim//PG. T. 89. Col. 851–1078. Anastasius Sinaita. Oratio de Sacra Synaxi//PG. T. 89. Col. 825–849. Anastasius Sinaita. Oratio in Sextum psalmum // PG. T. 89. Col. 1077–1116. Anastasius presbyter Sinaita. Sermo III // PG. T. 89. Col. 1151–1180. Anastasius Sinaita. Sermo in defunctos perutilis//PG. T. 89. Col. 1191–1202. Anastasius, patriarcha Antiochenus. E sermone: Secundum imaginem, fragmentum//PG. T. 89. Col. 1143–1148. Anastasius Sinaita. Viae dux // cuius edionem curavit K.-H. Uthemann. Turnhout; Leuven: Brepols; Leuven University Press, 1981. (CCSG; vol. 8). Anastasii Sinaitae Qvaestiones et responsiones / ed. M. Richard, J.A. Munitiz. Turnhout; Leuven: Brepols; Leuven University Press, 2006. (CCSG; vol. 59). Anastasius Sinaita, episcopus Antiochenus. Viae dux adversus acephalos//PG.T. 89. Col. 35–310. Anastasius Sinait, St. Questions and answers / trans. from ancient Greek and comment. A.I. Sidorova. M.: Siberian Blagozvonnitsa, 2015. Anastasius Sinait, St. Chapters against the Monothelites: 1–2 chapters/trans. from ancient Greek, intro. Art. and note. abbot. Adriana (Pashina) // BV. 2017. No. 24–25. pp. 573–591. Anastasius Sinait, St. Chapters against the Monothelites: 3–4 chapters/trans. from ancient Greek, intro. Art. and note. abbot. Adriana (Pashina) // BV. 2017. No. 26–27. pp. 487–510. Anastasius Sinait, St. Selected creations / entry. Art., trans. and comment. A.I. Sidorov with teacher M.V. Nikiforova. M.: Pilgrim; Siberian Blagozvonnitsa, 2003. (Library of Fathers and Teachers of the Church). . About definitions / trans. V.V. Baskakova // Alpha and Omega. 2003. No. 4 (38). pp. 63–77. Anastasius Sinait, St. Guide / trans. from other Greek and note. abbot. Adriana (Pashina) // Adrian (Pashin A.V.), abbot. The main Christological work of St. Anastasius Sinaite, “The Guide.” SPb.: SPbPDA, 2018. pp. 147–359. Adrian (Pashin A.V.), abbot. The main Christological work of St. Anastasius Sinaite, “The Guide.” SPb.: SPbPDA, 2018. Adrian (Pashin), abbot. “Eucharistic” argument in the polemics of St. Anastasius of Sinaite with the Aftartodocets // BV. 2015. No. 16–17. pp. 56–68. Bibikov M.V., Loseva O.V. Anastasy Sinait // PE. 2001. T. 2. pp. 250–252. Bibikov M.V. Byzantine prototype of the oldest Slavic book (Izbornik Svyatoslav 1073). M.: Monuments of historical thought, 1996. Bolotov V.V. History of the Church during the period of the Ecumenical Councils: History of theological thought. M.: Generation, 2007. Great Menaion of Chetia, collected by All-Russian Metropolitan Macarius. [Month] April. Notebook two: days 8–21 / on Ts.-Slav. language M.: Synod, typ., 1912. Gratsiansky M.V. Anastasius I Sinaite // PE. 2001. T. 2. P. 243. Dimitry Rostovsky, set. Lives of the saints in Russian, expounded according to the guidance of the Chetiih-Mineas. Book 8. April. M.: Synod, typ., 1906. Eroshev E.V. "Six Days" St. Anastasia Sinaita in the light of modern research // BV. 2019. No. 3 (34). pp. 89–113. Ephraim the Syrian, St. Creations. T. 3. M.: Publishing house. Department of the Moscow Patriarchate, 1994. John Moschus, bl. Spiritual Meadow. Sergiev Posad: Type. St.-Tr. Sergius Lavra, 1915. Cyprian (Kern), archimandrite. Anthropology of St. Gregory Palamas. M.: Pilgrim, 1996 (Holy Fathers and Teachers of the Church in the Studies of Orthodox Scientists). Nikephoros Callistus Xanthopoulos. Synaxari Lenten and Colored Triodion / trans. from ancient Greek priest M. Pokrovsky. Sergiev Posad: STSL, 2008. Prologue. Book two. [Months] March–August / in Central Slav. language SPb.: St. Petersburg Synodal Print., 1896. Sedova R.A. Alexy, saint, metropolitan of all Rus' // PE. 2000. T. 1. pp. 637–648. Sergius (Spassky), Archbishop. Complete months of the East. T. III. M.: Central Scientific Center “Orthodox Encyclopedia”; Pilgrim, 1997. Filaret (Gumilevsky), Archbishop. Historical teaching about the Fathers of the Church. T. 3. Sergiev Posad: STSL, r 1996. Filaret (Gumilevsky), Archbishop. Lives of saints revered by the Orthodox Church with information about the feasts of the Lord and the Mother of God and about the miraculous icons revealed. April. SPb.: Publishing house. bookseller I. L. Tuzov, 188S. Acta Sanctorum. Apr. II. Main volume text. XXI Aprilis. De s. Anastasio Presbytero monacho Sinaita in Arabia et s. Anastasio Patriarcha Antiociae in Syria [Commentarius]. [Electronic resource]. URL: http://acta.chadwyck.co.uk/all/fulltext?ALL=Y &ACTION=– byid&wam=N&div=4&id=Z400052880&FILE=../session/1223812373_2246&SOURCE=– conflg.cfg&CURDB=acta (accessed: 03/29/21). Baggarly J. D. The Conjugates Christ–Church in the Hexaemeron of Ps.-Anastasius of Sinai: Textual Foundation and Theological Context. Roma: Pontificia Universitas Gregoriana, 1974. Beck H.-G. Kirche und theologische Literatur im byzantinischen Reich. München: S. H. Beck, 1959. (Byzantinisches Handbuch; Teil 2, Bd. 1). Binggeli A. Anastase le Sinaïte. Récits sur le Sinaï et Récits utiles a l'âme, Edition, traduction, commentaire. (PhD diss., Université Paris IV). Paris, 2001. Cave G. Scriptorum ecclesiasticorum historia literaria. Genevae: Gabriel de Toumes et Filii, 1720. Clavis Patrum Graecorum. Vol. III. A Cyrillo Alexandrino ad Iohannem Damascenum / cura et studio M. Geerard. Tumhout: Brepols, 1979. Diekamp F. Doctrina Patrum de Incarnatione Verbi. Ein griechisches Florilegium aus der Wende des siebenten und achten Jahrhunderts. Münster i. W.: Aschendorffsche Verlagsbuchhandlung, 1907. Fabricius J.A. Biblioteca Graeca sive Notitia Scriptorum Veterum Graecorum/ editio noua curante G. Ch. Harles. Vol. X. Hamburgh Apud C. E. Bohn, 1807. Gregorius Nyssenus. Ad imaginem Dei et ad similitudinem // PG. T. 44. Col. 1327–1345. Gretser J. Anastasii Sinaitae, Patriarchae Antiocheni Ὁδηγός, seu Dux Viae, adversus Acephalos. Nunc primum Ex Bibliotheca inclytae Reipublicae Augustanae graece et latine editus. Ingolstadt: Typogr. A. Sartorii, 1606. Guillou A. Le monastère de la Théotokos au Sinaï // Mélanges d’archéologie et d’histoire. 1955. Vol. 67. P. 216–258. Χρύσος E.K. Νεώτεραι ἔρευναι περὶ Ἀναστασίων Σιναϊτῶν //Κληρονομία. 1969. T. Ι.Σ. 121–144. JulicherA. Zur Geschicte der Monophysitenkirche // Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche. 1925. Bd. 24(1). S. 17–43. Kuehn C. A., Baggarly J. D. Anastasius of Sinai. Hexaemeron. Roma: Pontificio Instituto Orientale, 2007. (OCA; vol. 278). Kumpfmüller f. De Anastasio Sinaita. Dissertation. Würzburg: F.E. Thein, 1865. Levi della Vida G. Sulla versione araba di Giovanni Mosco e di Pseudo-Anastasio Sinaita secondo alcuni codici vaticani // Miscellanea Giovanni Mercati, III. Letteratura e storia bizantina (ST 123). Vatican: Biblioteca Apostolica Vaticana, 1946. (Studi e Testi; vol. 123). S. 104–115. Maspero J. Histoire des patriarches d’Alexandrie depuis la mort de l’empereur Anastase jusqu’à la réconciliation des églises jacobites (518–616). Ouvrage revu et publié après la mort de l'auteur par Adrian Fortescue et Gaston Wiet (Bibliothèque de l'Ecole des Hautes Etudes, 237). Paris: Librairie ancienne Edouard Champion, 1923. (Bibliothèque de l’Ecole des Hautes Etudes. Sciences historiques et philologiques; vol. 237). Menologii Graecorum // PG. T. 117. Col. 413. Nau F. Le texte grec des récits utils a l’âme d’Anastase (le Sinaïte) // Oriens Christianus. 1903. Bd. 3. S. 56–88. Nau F. Le texte grec des récits du moine Anastase sur les saints Pères du Sinaï // Oriens Christianus. 1902. Bd. 2 (1). S. 58–89. Oudinus C. Commentarius de scriptoribus ecclesiae antiquis. T. I–II. Lipsiae: M. G. Weidmanni, 1722. Pauline A. Reviews //Vigiliae Christianae. 1982. No. 3 (36). P. 294–301. Richard M. Anastase le Sinaïte, 1’Hodegos et le Monothélisme // REB. 1958. Vol. 16. P. 29–42. ΣάκκοςΣ. N. Περὶ Αναστασίων Σιναϊτῶν. Θεσσαλονίκη: Αριστοτέλειο Πανεπιστήμιο Θεσσαλονίκης, 1964. Serruys D. Anastasiana // Extrait des Mélanges d’Archéologie et d’Histoire publiés par l’Ecole française de Rome, vol. XXII. Paris; Roma: Librairie Thorin et Fils; Spithöver, 1902, pp. 157–207. Uthemann K.-H. Anastasii Sinaitae Viae dux. Tumhout; Leuven: Brepols; Leuven University Press, 1981. (CCSG; vol. 8). Uthemann K.-H. Anastasios Sinaites: Byzantinisches Christentum in den ersten Jahrzehnten unter arabischer Herrschaft. Berlin; Boston: W. de Gruyter, 2015. Uthemann K.-H. Der Codex Athonensis Laurae Bll: Marginalien zur Edition des Hodegos // Scriptorium. 1984. Bd. 38. S. 104–116. Weiss G. Studien zum Leben, zu den Schriften und zur Theologie des Patriarchen Anastasius I von Antiochien (559–598) // Studia Anastasiana, Bd. I. München: Institut für Byzantinistik und Neugriechische Philologie der Universtät, 1965 (Miscellanea Byzantina Mjnacensia; vol. 4). S. 74–84. The Problem of Attributing the Works of the Venerable Anastasius of Sinai Abstract. In this article, the author attempts to describe the current state of research into the heritage of the Monk Anastasios the Sinaite. Until a certain time, the saint was one of the little–studied Byzantine theologians. Starting from the second half of the 20th century, critical editions of the works of St. Anastasios. Until now, scientific controversy continues on the dates and circumstances of life, on the attribution of the works of this father. For researchers, questions remain open about the authorship of such important works attributed to St. Anastasios, as “The Interpretation of the Six Days” and “The Teaching of the Fathers about the Incarnation of the Word”, his other dogmatic–polemic, ascetic and homiletic works await their critical publication. This patriarch is the author of the works “Ecclesiastical History from the Nativity of Christ to 610.” in 23 books, “Catalogue of Emperors and Patriarchs”, many church hymns, interpretations of psalms, thirty Words of St. Gregory the Theologian and others (see: Nikifor Callistus Xanthopoul. Synaxari of the Lenten and Colored Triodion / translation from the Greek priest M. Pokrovsky. Sergiev Posad, 2008. P. 131). It was he who approved St. Alexy in 1355 as the head of the All-Russian Kyiv Metropolis, which confirmed the letter of Patriarch St. Philotheus (1353–1354,1364–1376), dated 1354. And the monk Roman, who also laid claim to the Kiev throne and was illegally elevated to the rank of metropolitan of Kyiv by the Bulgarian Patriarch Theodosius in Tarnovo, Nikephoros Callistus Xanthopoulos appointed the head of the Lithuanian metropolitanate with a see in Novogrudsk (Sedova R.A. Alexy, Metropolitan of All Rus' // PE 2000.T. The memory of Patriarch Nicephorus is celebrated on June 20 and in the Cathedral of the Athos Saints (2nd week after Pentecost). See: Σάκκος Σ.Ν. Περὶ Ἀναστασίων Σιναϊτῶν. Θεσσαλονίκη, 1964. Σ. 23; Acta Sanctorum Database. Apr. II. Main volume text.XXI Aprilis. De s. Anastasio Presbytero monacho Sinaita in Arabia et s. Anastasio Patriarcha Antiochiae in Syria [Commentarius]. URL: http://acta.chadwyck.co.uk/all/fulltext?all=y&action=byid&warn=n&div=4&id=z400052 880&file=../session/1223812373_2246&source=config.cfg&curdb=acta See, for example: Gratsiansky M.V. Anastasius I Sinaite // PE. 2001.T. 2. P. 243. Σάκκος Σ.Ν. Περὶ Ἀναστασίων Σιναϊτῶν. Θεσσαλονίκη, 1964. Σ. 186–232. Menologii Graecorum // PG. 117. Col. 413. See: Acta Sanctorum Database. URL: http://acta.chadwyck.co.uk Prologue. Book two. Months March–August. St. Petersburg, 1896. L. 112 vol. Great Menaion of Chetia, collected by All-Russian Metropolitan Macarius. [Month] April. Notebook two: days 8–21/in Central Slavic language. M., 1912. Art. 637. It is not possible to determine a more precise date from known sources. Ἐν τῇ ἐμῇ πατρίδι Ἀμαθοῦντι. Quote by: Sidorov A.I. St. Anastasius Sinaite and his creations // Anastasius Sinaite, St. Selected creations. M., 2003. P. 6. Anastasius Sinaita. Viae dux I, 3, 34–36. Rus. transl.: Anastasius Sinait, St. Guide / trans. from other Greek and note. abbot. Adriana (Pashina) // Adrian (Pashin A.V.), abbot. The main Christological work of St. Anastasius Sinaite, “The Guide.” SPb., 2018. P. 156. Demetrius of Rostov, St. Lives of the saints in Russian, expounded according to the guidance of the Chetiyh-Mineas. Book 8. April. M., 1906. P. 301. Filaret (Gumilevsky), Archbishop. Historical teaching about the Fathers of the Church. T. 3. Sergiev Posad, 1996. P. 232; Filaret (Gumilevsky), Archbishop. Lives of saints revered by the Orthodox Church with information about the feasts of the Lord and the Mother of God and about the miraculous icons revealed. April. St. Petersburg, 1885. P. 135. See: Bibikov M.V., Loseva O.V. Anastasy Sinait // PE. 2001.T. 2. P. 250. See: Uthemann K.–N. Anastasios Sinaites: Byzantinisches Christentum in den ersten Jahrzehnten unter arabischer Herrschaft. Berlin; Boston, 2015. S. 12. Levi della Vida C. Sulla versione araba di Giovanni Mosco e di Pseudo–Anastasio Sinaita se– condo alcuni codici vaticani // Studi e Testi. 123. S. 109–110. Binggeli A. Anastase le Sinaïte. Récits sur le Sinaï et Récits utiles a l’âme / édition, traduction, commentaire. Paris, 2001. P. 356. Sidorov A.I. Venerable Anastasius of Sinaite and his creations. S. 5. Anastasius Sinaita. Viae dux X. Rus. transl.: Anastasius Sinait, St. Guide. pp. 241–272. Anastasius Sinaita. Viae dux XIV, 1,37–39. Rus. transl.: Anastasius Sinait, St. Guide. P. 315. Demetrius of Rostov, St. Lives of the saints in Russian, expounded according to the guidance of the Chetiyh-Mineas. Book 8. April. P. 302. John Moschus, bl. Spiritual Meadow. Sergiev Posad, 1915. pp. 63–68. In 48 and 49 ch. Presbyter Anastasius, sacristan of the Church of the Resurrection of Christ in Jerusalem, is mentioned, and in chapter 50. - Abba Anastasius of Scythopolis. Acta Sanctorum Database. Apr. II. Filaret (Gumilevsky), Archbishop. Historical teaching about the Fathers of the Church.Vol.3. pp. 233–234; Filaret (Gumilevsky), Archbishop. Lives of the Saints... April. P.136. Sergius (Spassky), Archbishop. Complete months of the East. T.111. M., 1997. P149. Anastasius Sinaita. Sermones duo in constitutionem hominis secundum imaginem Dei, nec– non Opuscula adversus monotheletas.Turnhout; Leuven, 1985. Greiser 1. Anastasii Sinaitae, Patriarchae Antiocheni Ὁδηγός, seu Dux Viae, adversus Acephalos. Nunc primum Ex Bibliotheca inclytae Reipublicae Augustanae graece et latine editus. Ingolstadt, 1606. Anastasius Sinaita, episcopus Antiochenus. Viae dux adversus acephalos // PG. 89. Coi. 35–310. See: Pauline A. Reviews //Vigiliae Christianae. 1982. Vol. 36.No. 3. P. 294. Cave C. Scriptorum ecclesiasticorum historia literaria. Geneva, 1720. Oudinus C. Commentarius de scriptoribus ecclesiae antiquis, I–II. Lipsiae, 1722. Fabricius J. A. Biblioteca Graeca sive Notitia Scriptorum Veterum Graecorum / editio noua curante G. Ch. Harles. Vol. X. Hamburgi, 1807. S. Anastasius Sinaita, Antiochenus patriarha. Notitia // PG. 89. Coi. 9–18. Kumpfmüller J. De Anastasio Sinaita. Dissertation. Würzburg, 1865. On behalf of a certain Monothelite Armasius, who polemicized around 636 in Alexandria with the Patriarch of Jerusalem Sophronius. Anastasius Sinaita. Viae dux XIII, 6, 20 and XIII, 9, 91. Rus. transl.: Anastasius Sinait, St. Guide. pp. 297,310. Maspero J. Histoire des patriarches d’Alexandrie depuis la mort de l’empereur Anastase jusqu’à la réconciliation des églises jacobites (518–616) / Ouvrage revu et publié après la mort de l’auteur par Adrian Fortescue et Gaston Wiet // Bibliothèque de l'Ecole des Hautes Etudes. 237. P. 336–342. JulicherA. Zur Geschicte der Monophysitenkirche // Zeitschrift für die neutestamentliche Wissenschbaft und die Kunde der älteren Kirche. 1925. Bd. 24(1). S. 17–43. Anastasius Sinaita. Viae dux 1,1,46; VII.2,117–120; X. 2,4,1–16. Rus. transl.: Anastasius Sinait, St. Guide. pp. 150,221,257. Richard M. Anastase le Sinaïte, l'Hodegos et le Monothélisme // REB. 1958.VoL. 16. P. 29–42. BeckH.–G. Kirche und theologische literatur im byzantinischen Reich // Byzantinisches Handbuch im Rahmen des Handbuchs der Altertumswissenschalft. Teil 2. Bd. 1. München, 1959. S. 442–446. CPG.3.P. 313–319,453–465 (No. 6944–6969,7745–7781). Cm.: Anastasius Sinaita. Viae dux. P. XXXIII. Χρυσός E. K. Νεώτεραι ἔρευναι περὶ Ἀναστασίων Σιναϊτν Κληρονομιά. 1969. T. 1. Σ. 121–144. Anastasius Sinaita. Viae dux Ш, 1.9–11. Rus. transl.: Anastasius Sinait, St. Guide. P. 191. Σάκκος Σ.Ν. Περὶ Ἀναστασίων Σιναϊτῶν. Θεσσαλονίκη, 1964. Σ. 108. Athanasius. Liber de definitionibus // PG. 28. Coi. 533–554. Anastasius Sinaita. Viae dux P. XL–XLIX. Anastasius Sinaita.Viae dux 11,1,1–6. Rus. transl.: Anastasius Sinait, Venerable. Guide.S. 158. Anastasius Sinaita. Viae dux 11,3,22. Rus. transl.: Anastasius Sinait, St. Guide. P. 163. Anastasius Sinaita.Vme dux VIII, 2.1–15. Rus. transl.: Anastasius Sinait, St. Guide. pp. 223–224. Anastasius Sinaita. Viae dux II, 8.1–100. Rus. transl.: Anastasius Sinait, St. Guide. pp. 182–189. Anastasius Sinaita. Viae dux 11,8,17. Rus. transl.: Anastasius Sinait, St. Guide. P. 183. Anastasius Sinaita. Viae dux II, 8.36. Rus. trans.: Quoted. Op. P. 185. Anastasius Sinaita. Viae dux II, 8.50. Rus. trans.: Quoted. Op. P. 186. Anastasius Sinaita. Viae dux II, 8.53. Rus. trans.: Quoted. Op. P. 187. Σάκκος Σ.Ν. Περὶ Ἀναστασίων Σιναϊτῶν. Σ. 187–221. Anastasius Sinaita. Viae dux. P.CCX. Anastasius Sinait, St. Guide. pp. 174–182. See, for example: Bolotov V.V. History of the Church during the period of the Ecumenical Councils: History of theological thought. M., 2007. P. 522. Σάκκος Σ.Ν. Περὶ Ἀναστασίων Σιναϊτῶν. Σ. 125. Schwyzer E. Griechische Grammatik, I–II. München, 1968. (Handbuch der Altertumswissenschaft, Zweite Abteilung. Teil 1. Bd. 1–2). Anastasius Sinaita. Viae dux. P.CCVIII. Anastasius Sinaita. Viae dux. P. CCIX. Athanasius. Liber de definitionibus // PG. 28. Col. 533–554. Anastasius Sinaita. Viae dux. P.CCXXI–CCXLI11. Anastasius Sinaita. Viae dux. P. XXXI–XL. Anastasius Sinaita. Viae dux VI, 1, 21; Anastasius Sinait, St. Guide. P. 208. . About definitions / trans. V.V. Baskakova // Alpha and Omega. 2003. No. 4 (38). P. 63. Anastasius Sinaita. Viae dux. P. CCIX–CCXLIII. Weiss G. Studien zum Leben, zu den Schriften und zur Theologie des Patriarchen Anastasius I von Antiochien (559–598)//Studia Anastasiana. Bd. I. München, 1965. (Miscellanea Byzantina Monacensia; vol. 4). S. 74–84. . About definitions / trans. V.V. Baskakova // Alpha and Omega. 2003. No. 4 (38). P. 64. Chaine M. La Chronologie des temps chrétiens de l'Égypte et de l'Éthiopie. Paris, 1925. Theodosius was installed at the See of Alexandria by Sevier in 535 in opposition to Guyanus, who was installed by Julian of Halicarnassus. Thus, Theodosius, together with Sevier, became the hierarchical founder of the Jacobite Church (Bolotov V.V. History of the Church during the period of the Ecumenical Councils: History of Theological Thought. M., 2007. P. 396). “The Theodosian Bishop John, five years earlier, in two of his holiday [epistles] declared: “Everything that is said about Christ is said about the Father and the Holy Spirit.” Then the first [message] fell into our hands; a year later he said the same thing again” (Anastasius Sinaita. Viae duxXV, 16–21. Russian translation: Anastasius Sinaita, St. Guide. P. 321). Anastasius Sinaita. Viae dux. P. LXV–CCV. Adrian (Pashin A.V.), abbot. The main Christological work of St. Anastasius Sinaite, “The Guide.” St. Petersburg, 2018. Let us note, for example, the ascetic works of St. Basil the Great: “Rules set out at length in questions and answers” ​​and “Rules set out briefly in questions and answers”, as well as “Questions and answers to Thalassia” by St. Maximus the Confessor. Anastasius Sinaita, episcopus Antiochenus. Interrogationes et responsiones // PG. 89. CoL. 311–824. Anastasius Sinaita. Qvaestiones et responsiones. Turnhout; Leuven, 2006. (CCSG; vol. 59). Anastasius Sinait, St. Questions and answers. M., 2015. Bibikov M.V. Byzantine prototype of the oldest Slavic book (Izbornik Svyatoslav 1073). M., 1996. Anastasius, presbyter Sinaita. Sermo III // PG. 89. CoL. 1151–1180. Anastasius, patriarcha Antiochenus. E sermone: Secundum imaginem, fragmentum // PG. 89. Coi. 1143–1148. Gregorii Nysseni Ad imaginem Dei et ad similitudinem // PG. 44. Col. 1327–1346. See, for example: Cyprian [Kern], archimandrite. Anthropology of St. Gregory Palamas. M., 1996. (Holy Fathers and Teachers of the Church in the Studies of Orthodox Scientists). pp. 157–159, 208. Anastasius Sinait, St. Selected creations. pp. 25–189. Anastasius Sinaita. Sermones duo in constitutionem hominis secundum imaginem Dei, nec– non Opuscula adversus monotheletas. P. 84–96, 97–157. Anastasius Sinait, St. Chapters against the Monothelites: chapters 1–2 / translated from ancient Greek, intro. Art. and note. abbot. Adriana (Pashina) // BV. 2017. No. 24–25. pp. 573–591; Anastasius Sinait, St. Chapters against the Monothelites: 3–4 chapters/trans. from ancient Greek, intro. Art. and note. abbot. Adriana (Pashina) // BV. 2017. No. 26–27. pp. 487–510. See: CPG. 3. R. 458 (No. 7756–7757). Nai F. Le texte grec des récits du moine Anastase sur les saints Pères du mont Sinaї // Oriens Christianus. 1902. Bd. 2. P. 58–89; Nau F. Le texte grec des récit utils a l’âme d’Anastase (Le Sinaïte) // Oriens Christianus. 1903. Bd. 3. P. 56–88. Binggeli A. Anastase le Sinaïte. Récits sur le Sinaï et Récits utiles à l'âme. Edition, traduction, commentaire. That's it. Paris, 2001. Cm.: Uthemann K.-H. Anastasios Sinaites. S. 333. Anastasius Sinaita. Oratio in Sextum psalmum // PG. 89. Col. 1077–1116; Anastasius Sinaita. Homilia dicta in Sextum psalmum // PG. 89. Col. 1115–1144. See: CPG 3. P. 456 (No. 7751). Uthemann K.-H. Anastasios Sinaites. S. 364–372; Bibikov M.V., Loseva O.V. Anastasy Sinait//PE. 2001. T. 2. P. 250; Sidorov A.I. Venerable Anastasius of Sinaite and his creations. pp. 11–13. Rus. lane M.V. Nikiforov with comments is given in the publication: Anastasius Sinait, St. Selected creations. pp. 273–300. Published in: GuiUouA. Le monastère de la Théotokos au Sinaï. Homélie inédite d’Anastase le Sinaïte sur la Transfiguration // Mélanges d’archéologie et d’histore. 1955. VoL. 67. P. 216–258 (textus, p. 237–257). Cp.: Matthew 17:1–4; Mark 9:1–5. See: Uthemann/C.-H. Anastasios Sinaites.S. 358–364. Anastasius Sinaita. Oratio de Sacra Synaxi // PG. 89. CoL. 825–849. Uthemann K.-H. Anastasios Sinaites. S. 372–378. Anastasius Sinait, St. Selected creations. pp. 301–319. Cp.: CPG. 3. R. 457 (No. 7754). Cp.: CPG. 3. R. 456–457 (No. 7752). Anastasius Abbas. Adversus Judaeos disputatio (CPG. 7772)//PG. 89. CoL. 1203–1282; Uthemann K.-H. Anastasios Sinaites. S. 378–390. Σάκκος Σ.Ν. Περὶ Ἀναστασίων Σιναϊτῶν. Σ. 194–199. Anastasius Sinaita. Sermo in defunctos perutilis (CPG. 7752) // PG. 89. Coi. 1191–1202. Ephraim the Syrian, St. Creations. T. 3. M., 1994. pp. 236–250. Prologue. Book two. [Months] March–August. L. 46–46 vol. Bibikov M.V., Loseva O.V. Anastasy Sinait // PE. 2001. T. 2. P. 250–251; Sidorov A.I. Venerable Anastasius of Sinaite and his creations. P. 14. See: CPG. 3. R. 462–465 (No. 7770–7781). Diekamp F. Doctrina Patrum de Incarnatione Verbi. Ein griechisches Florilegium aus der Wende des siebenten und achten Jahrhunderts. Münster i. W., 1907. Anastasius Sinaita. Libri duodecim // PG. 89. CoL. 851–1078. Baggarly J.D. The Conjugates Christ-Church in the Hexaemeron of Ps.-Anastasius of Sinai: Textual Foundation and Theological Context. Roma, 1974. Kuehn C.A, Baggarly J.D. Anastasius of Sinai. Hexaemeron. Roma, 2007. (OCA; vol. 278). Uthemann K.-N. Anastasios Sinaites. S. 738–769. Eroshev E.V. "Six Days" St. Anastasia Sinaita in the light of modern research // BV. 2019. No. 3(34). pp. 89–113. Adrian (Pashin), abbot. “Eucharistic” argument in the polemics of St. Anastasius Sinaite with the Aftartodokets // BV. 2015. No. 16–17. pp. 56–68; It's him. The main Christological work of St. Anastasius Sinaite, “The Guide.” SPb., 2018. P. 20. Eroshev E.V. "Six Days" St. Anastasia Sinaita in the light of modern research. pp. 107–108.