Saint Anastase
Higoumène au
Mont-Sinaï (7ème s.)
Il était né à Chypre
avant l'arrivée des Arabes. Il fit peut-être des études de médecine comme
semble en témoigner sa culture médicale. Il se fit moine au Mont-Sinaï. Mais à
cette époque, la profession monastique en Orient, même en cette époque
troublée, n'est pas un obstacle aux voyages comme nous le constatons par bien
d'autres saints pèlerins. On le trouve à Damas et en Egypte. De passage à
Alexandrie, il s'intéresse aux controverses théologiques et défend la foi du
concile de Chalcédoine : le Christ est vrai Dieu et vrai homme. Arrive le
tourbillon de la conquête arabe qui bouleverse la société chrétienne. Anastase
encourage les chrétiens des régions conquises à rester fidèles à leur foi.
Beaucoup de chrétiens sont déportés par les conquérants vers des régions
insalubres. Saint Anastase et d'autres moines se dévouent auprès d'eux,
partageant leurs épreuves et les réconfortant. Nous avons de lui un traité de
christologie et une catéchèse populaire où s'expriment son ouverture d'esprit
et sa profondeur théologique.
SOURCE : http://nominis.cef.fr/contenus/saint/1011/Saint-Anastase.html
« Prière de Conversion »
de Saint Anastase le Sinaïte
Voici une Prière pour
notre propre conversion « Comment oserai-je Te prier de me pardonner,
moi qui ai si souvent promis de me convertir et qui n'ai jamais exécuté ma
promesse ? » de Saint Anastase, surnommé Sinaïte parce qu'il était
Moine du mont Sinaï au VIIe siècle.
La Prière de Saint
Anastase le Sinaïte « Comment oserai-je Te prier de me pardonner, moi
qui ai si souvent promis de me convertir et qui n'ai jamais exécuté ma
promesse ? » :
« Comment oserai-je
Te prier de me pardonner, moi qui ai si souvent promis de me convertir et qui
n'ai jamais exécuté ma promesse ? Moi qui ai si souvent protesté dans
l'église que je ne pécherais plus, et qui suis aussitôt retombé dans mes
crimes ? Donne-moi encore une année de temps. Aie pitié de moi, parce que
je suis faible et infirme. Je me suis livré malheureusement aux mauvais
penchants de mon corps et de mon âme, et je n'ai suivi que mes passions et mes
affections dépravées. Je vois que le temps de la moisson est venu, et que le
moissonneur paraît avec la faux à la main. Je vois que la mesure de mes jours
est remplie, et que le juge va paraître. Tourne, Seigneur, tes yeux favorables
sur moi. Sauve-moi par un effet de ta miséricorde. Sauve-moi par cette pitié
qui a sauvé tous ceux qui ont eu le bonheur de l'être. Moïse a péché, Aaron a
péché, David a péché, saint Pierre le chef des apôtres a péché. Fais-moi donc
entendre ces paroles consolantes : « Ta foi t'a sauvé, va en paix ».
Car de tous ceux qui sont sauvés, aucun n'a entendu ces paroles : « ce
sont tes œuvres qui t'ont sauvé ». C'est Toi qui sauves ceux qui ont mis en Toi
toute leur confiance. Ainsi soit-il. »
Saint Anastase le Sinaïte
- VIIe siècle
SOURCE : http://site-catholique.fr/index.php?post/Priere-de-Saint-Anastase-le-Sinaite
%2C_8-15-2023.jpg)
St.
Anastasius Sinaita, Church of Panagia Theotokos, Vouliagmenis Avenue
Also
known as
Anastasius Sinaita
Anastasius the Sinaite
Profile
May have studied medicine as
he seemed to have a greater knowledge of the subject than most people. Monk at
Saint Catherine’s Monastery on
Mount Sinai. Travelled to
Damascus, Syria,
and Alexandria, Egypt.
Defended the faith in Chalcedon,
urged Christians to
keep their faith in
the face of invading Muslims, and ministered to those who had been driven
into exile for
staying Christian. Abbot of Saint Catherine’s.
Fought against many of the heresies of
the day. Wrote on
a number of theological topics;
the versions that have survived suffer from much editing and
additions through the years.
Born
first half of the 7th
century in Cyprus
c.700
Additional
Information
Book
of Saints, by the Monks of
Ramsgate
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of the Saints, by Father Alban
Butler
Roman
Martyrology, 1914 edition
Saints
of the Day, by Katherine Rabenstein
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MLA
Citation
“Saint Anastasius of
Sinai“. CatholicSaints.Info. 21 April 2024. Web. 31 May 2024.
<https://catholicsaints.info/saint-anastasius-of-sinai/>
SOURCE : https://catholicsaints.info/saint-anastasius-of-sinai/
St. Anastasius the
Sinaite
Feastday: April 21
Death: 700
Abbot and defender of the
faith. He was a Greek writer born in Alexandria. The abbot of
the monastery of Mount Sinai, he was called "the New Moses" because
of his outstanding attacks on the various groups trying to influence the
Church. He wrote "The Guide", a book defending the faith. This work
remained popular for centuries.
SOURCE : https://www.catholic.org/saints/saint.php?saint_id=1376
Saints
of the Day – Anastasius the Sinaite, Hermit
Died c.678. A Palestinian
hermit on Mount Sinai, Anastasius participated in all the Christological
controversies of his time, in Syria, Egypt, and elsewhere. He has left
ascetical and theological writings of considerable value (Attwater2,
Benedictines, Encyclopedia).
MLA
Citation
Katherine I
Rabenstein. Saints of the Day, 1998. CatholicSaints.Info.
6 November 2023. Web. 31 May 2024.
<https://catholicsaints.info/saints-of-the-day-anastasius-the-sinaite-hermit/>
SOURCE : https://catholicsaints.info/saints-of-the-day-anastasius-the-sinaite-hermit/
St. Anastasius of SinaiFeast
day: Apr 20
On April 20, Eastern
Catholics of the Byzantine tradition honor Saint Anastasius of Sinai, a
seventh-century monk and priest known for his scriptural commentaries and
defenses of Church teaching.
The Roman Catholic Church
has traditionally celebrated St. Anastasius on the following day, April 21,
though this memorial is not widely celebrated in modern times. The Eastern
Orthodox churches, meanwhile, commemorate him on the same date as their Eastern
Catholic counterparts.
Even within the Eastern
Christian tradition, St. Anastasius' legacy has been somewhat obscured by the
renown of other authors. In his own era, however, the Sianite's writings were
acclaimed as the work of a “new Moses.” At least one of his works, the
“Hodegos” (or “Guide”), remained in use within the Greek Church for many
centuries.
No extensive biography of
Anastasius exists, and it is unclear whether he was born in Egypt (as some traditional
accounts relate) or in Cyprus. His date of birth is also unknown.
In his own writings,
Anastasius speaks of being captivated by the proclamation of the Gospel during
church services, and being awestruck by Christ's Eucharistic presence as a
young man. He eventually made a pilgrimage to Jerusalem, and took up residence
as a monk on Mount Sinai in Egypt around the middle of the seventh century. He
eventually became the abbot of St. Catherine's Monastery.
Anastasius' life was
outwardly uneventful in most respects, though he did leave his monastic cell to
defend the Church's teachings against heresy and error. He met or learned about
many holy men in the course of his travels, and described their lives in
writings that survive to this day.
Among Anastasius'
doctrinal opponents were the monophysites, who were in error regarding Jesus'
divine and human natures; and the monothelites, who professed a related error
regarding Christ's human and divine wills. Though he was not the most important
opponent of either heresy, Anastasius' contributions earned him a place among
the Church Fathers in the Eastern tradition.
The monk of Sinai also
defended the Christian faith against Jewish objections. In one of his major
works, the “Commentary on the Six Days of Creation” (or “Hexaemeron”), he
explained how the first three chapters of Genesis predicted and prefigured the
coming of Jesus Christ. Other surviving writings by the saint include his
homilies, and a series of “Questions and Answers” addressing pastoral matters.
St. Anastasius is said to
have lived to an old age, and attained to great holiness through prayer and
asceticism, by the time of his death sometime after the year 700.
Some confusion has
resulted from the conjunction of his Eastern feast day, April 20, with that of
another saint who was also named Anastasius and associated with Mount Sinai.
But this other St. Anastasius, though celebrated on the same date, lived
earlier and led the Church of Antioch.
SOURCE : https://www.catholicnewsagency.com/saint/st-anastasius-of-sinai-719
St. Anastasius Sinaita
A Greek ecclesiastical writer,
b. at Alexandria in the first half of the seventh century; d. after 700. He
was abbot of
the monastery of Mt. Sinai, and so active
an opponent of the Monophysites, Monothelites, and Jews that he was
known as "the new Moses". His
principal work is the "Hodegos" (Hodegos), or "Guide",
written in defence of the Catholic Faith against the
attacks of the aforementioned heretics. It was a
popular manual of controversy among the medieval Greeks.
The (154) "Questions and Answers on Various Theological matters"
attributed to him are in part spurious. He also wrote a "Devout
Introduction to the Hexaemeron" in twelve books, the first eleven of which
have reached us only in a Latin translation. These and other minor writings are
found in Migne (P.G.
LXXXIX). Le Quien attributed
to him, without sufficient reason, the "Antiquorum Patrum Doctrina de
Verbi Dei Incarnatione".
Sources
BARDENHEWER, Patrologie (1902),
512, 48; KUMPFMÜLLER, De Anastasio Sinaitâ (Würzburg, 1805);
KRUMBACHER, Gesch. d. byz. Lit. (2d ed.), p. 64.
Shahan,
Thomas. "St. Anastasius Sinaita." The Catholic
Encyclopedia. Vol. 1. New York: Robert Appleton
Company, 1907. <http://www.newadvent.org/cathen/01455d.htm>.
Transcription. This
article was transcribed for New Advent by W.S. French, Jr.
Ecclesiastical approbation. Nihil
Obstat. March 1, 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John
Cardinal Farley, Archbishop of New York.
Copyright © 2023 by Kevin Knight.
Dedicated to the Immaculate Heart of Mary.
SOURCE : https://www.newadvent.org/cathen/01455d.htm
St.
Anastasius the Sinaite, Anchoret
HE testifies
of himself, that in his tender years he listened to the gospel with no less
respect than if he had heard Christ himself speak; and received the blessed
eucharist with the same love and tenderness as if he embraced him visibly
present.—After visiting the holy places at Jerusalem, he went to mount Sinai,
and was so much edified by the sight of the angelical lives of the hermits who
inhabited it, that he built himself a cell among them. Here, perfectly dead to
all earthly things and to himself, he deserved, by prayer and obedience, to
receive from God the double talent of wisdom and spiritual science, the
treasures of which are only communicated to the humble. He often left his
desert to defend the church. At Alexandria he publicly convicted certain chiefs
of the Acephali heretics, that, in condemning St. Flavian, they had condemned
all the fathers of the church, insomuch that the people could scarcely be
contained from stoning them. He confuted them by an excellent work entitled
Odegus, or the Guide; in which, besides refuting the Eutychian errors, he lays
down rules against all heresies. He has also left several ascetic works, full
of piety and devotion. In his discourse on the Synaxis, or mass, he urges the
duties of the confession of sins to a priest, respect at mass, and pardon of
injuries in so pathetic a manner, that Canisius and Combefis recommended this
piece to the diligent perusal of all preachers. This saint was living in 678,
as Ceillier demonstrates from certain passages in his Odegus. 1 See
Henschenius, t. 2, Apr. p. 850; Ceillier, t. 17.
Note
1. T. 17, P. 431. [back]
Rev. Alban Butler
(1711–73). Volume IV: April. The Lives of the Saints. 1866.
THE HEXAEMERON
The
Hexaemeron, attributed to Anastasios of Sinai (ob. post 700), is one
of the most extensive spiritual allegories from the Byzantine era.(1) Writing
in response to a request for guidance by Theophilos, Anastasios offers in
twelve books an anagogical exegesis (i.e., an inspirational commentary) of the
first three chapters of Genesis. The Latin adjective hexaemeron (pronounced
in English like hex aim´ er on ) comes from two Greek words, ἕξ ἡμέραι,
which mean “six days” and refer to the biblical account of creation. Thus the
full name of the Anastasian commentary is In Hexaemeron, which means
"About the Six-Day [Creation]". Anastasios, referring to the
letters of Paul, warns against an exclusively literal reading of Scripture. He
urges that one be open to the Spirit beyond the words: it is only then that one
receives the complete meaning. The author insists that Moses, inspired by the
Holy Spirit, was writing not only about the creation of the visible and
transient world, but also about the new creation through Christ. Thus Adam
represents the Savior, and Eve represents the Church, His eternal bride.
Anastasios has little patience for heresies, which he thinks rise largely from
a too literal reading of Scripture. To support his typological reading,
Anastasios refers to the early Fathers and exegetes, especially Clement of Alexandria,
the two Gregorys from Cappadocia, Ps.-Dionysius the Areopagite, and even
Origen. Anastasios condemns Origen, however, for ignoring the literal and
seeing everything exclusively as symbolic.
Nothing in the surviving text makes it impossible that the author of the
Hexaemeron was Anastasios of Sinai.(2) Rather, in addition to mutual
references between this work and others in his recognized canon,(3) there
are correspondences in style and in thematic material, such as: defenses of the
Chalcedonian creed, arguments against heresies, discussions about the nature of
Christ, a fondness for etymologies, an exceptionally erudite mind, and a fierce devotion
to the spiritual wellbeing of the Church. The author often expresses affection
for Egypt, while it was still a vital center of Christianity.(4)
One reason for some scholars' doubts about the Hexaemeron’s authenticity
is the absence of any surviving manuscript copied before the end of the
fifteenth century.(5) Approximately two dozen manuscripts attest to its
popularity in the sixteenth century, especially around the time of the Council
of Trent (1563). The lack of an earlier manuscript could be the result of
censorship. While arguing against Manichaean, Ophite, Monophysite, and
Monothelite heresies, Anastasios was not shy about expressing his personal
opinions on important theological topics. In his other published works, his
idiosyncrasies were later brought into line with orthodox beliefs by
adding florilegia: that is, supporting comments on specific
topics by Church Fathers.(6) At the end of
the Hexaemeron, however, Anastasios described a spiritual Church that
transcended the temporal institution.(7) Perhaps that was going too far.
Among the manuscripts of the Hexaemeron distributed throughout Europe
in the sixteenth century, only one survives complete, Codex Oxoniensis
Collegii Novi 139, now at the Bodleian Library in Oxford. The other
manuscripts are missing the last section or the entire last book.
The original Hexaemeron was divided into thirteen books, numbered one
through twelve and containing two books labeled seven. There is a clear
thematic division between Books I-VII (alpha) and Books VII (beta)-XII, which
discuss the two biblical creation accounts.(8) The Hexaemeron has not been
assigned a secure date in Anastasios’s curriculum vitae, but it
contains references to earlier works, including his sermons on the nature of
Christ.(9) Anastasios realized that his style in
the Hexaemeron was different from his previous works: “poetic,” he
says. And in the Hexaemeron he explains that the occasion demanded this change.(10) By occasion he
means his allegory: that the biblical creation account, and especially the Adam
and Eve story, foreshadowed and represented the creation of the Church by
Christ and then its spiritual union with Him.(11) The exegesis style is
typological in as much as Anastasios often states that, despite the allegory,
he does not deny the concrete facts of the creation account and he is not
overturning any literal commentary by preceding Church Fathers.(12) In
fact, despite an obvious respect for Origen's prodigious work on behalf of the
Church, Anastasios condemns him for seeing exclusively allegorical meanings,
and Anastasios compares his exegeses to mythic tragedies.(13) Still,
Anastasios’s technique in the Hexaemeron has more in common with the
allegorical style of Origen and other Alexandrians(14) than it does with
the historical/literal style of Chrysostom’s homilies on creation and Basil’s
own Hexaemeron.(15)
(1) For the editio princeps of the entire Greek text, see C. Kuehn
and J. Baggarly, S.J., (eds. and trans.), Anastasius of Sinai: Hexaemeron (OCA 278)
(Rome 2007). J.-P. Migne printed a Latin translation of the first eleven books
and a Greek text of the twelfth book in PG 89 columns 851-1077A.
(2) The mss. ascribe it to Anastasios, presbyter and monk at Mount Sinai and,
mistakenly, archbishop of Antioch. These two writers were often associated in
the Middle Ages. See K.-H. Uthemann, “Anastasius I of Antioch,” in A. Di
Berardino (ed.), Patrology: The Eastern Fathers from the Council of
Chalcedon (451) to John of Damascus (✝750) (Cambridge 2006), 209; G.
Weiss, Studien zum Leben, zu den Schriften und zur Theologie des
Patriarchen Anastasius I. von Antiochien (559-598) (Munich 1965), xxvi.
(3) For references, see J. Baggarly, S.J., review of Anastasii Sinaitae
Sermones duo in constitutionem hominis secundum imaginem Dei necnon opuscula
adversus monotheletas (CCSG 12), by K.-H. Uthemann, Orientalia
Christiana Periodica 54/1 (1988), 253-5.
(4) See esp. III.373-458 and VII.247-352 (where Anastasios refers to another
book he has written in praise of Egypt).
(5) For a review of the discussions about its authenticity, see Kuehn/Baggarly
(as note 1 above), xiii-xxiii. Testimonia appear in the eleventh
century (Michael Psellus) and twelfth century (Michael Glycas).
(6) J. Munitiz, S.J., “Foreword,” in Kuehn/Baggarly (as note 1 above) ix;M.
Richard and J. Munitiz, S.J., (eds.), Anastasii Sinaitae Quaestiones et
responsiones (CCSG 59) (Turnhout 2006), li.
(7) See esp. XII.262-493; cf. J. Baggarly, S.J., The Conjugates
Christ-Church in the “Hexaemeron” of Ps.-Anastasius of Sinai: Textual
Foundations and Theological Context, published extract of S. T. D. thesis
for the Pontificia Universitas Gregoriana (Rome 1974), 73.
(8) See Anastasios’s own remarks at VII (alpha) epilogus. Cf. PG 89, 972B;
Baggarly, The Conjugates Christ-Church (as note 7 above), 7.
(9) For discussions of the mutual references and a possible chronology of the
major works of Anastasios, see Kuehn/Baggarly (as note 1 above)
xx-xxii;Uthemann, Anastasii Sinaitae Sermones duo (as note 3 above)
cxli-cl.
(10) I.26. This entire passage, I.26-40, is filled with allusions to mystery
rituals and mystical literature.
(11) See I.64-67, 72-80, 156-160, 319-320, 356-360, 378-381, 426-8, 687-9,
803-9; III.366-372, 459-481; IV.33-36, 208-218, 302-421, 747-759, 931-940; VI.38-88,
92-126; VIIa.98-105, 240-349; VIIb.36-93, 178-200, 287-307, 361-377, 549-566;
IX.39-52, 65-85, 149-165; X.96-104, 446-459, 708-723; XI.149-158, 802-811;
XII.195-204, etc. Cf. K.-H. Uthemann, “Allegory,” in A. Kazhdan
(ed.), The Oxford Dictionary of Byzantium, vol. 1 (Oxford 1991), 69.
(12) See I.316-7, 329-332, 423-5; II. 213-232; IV.769-780; VIIb.695-735;
VIII.9-18; XI.36-40, 117-125, etc. Cf. the definitions of allegory and typology
in P. Bouteneff, Beginnings: Ancient Christian Readings of the Biblical
Creation Narratives (Grand Rapids, MI, 2008), 177-182.
(13) VIIb.683-694; cf. VIII.12-18.
(14) Cf. I.146-154, 316-328; VI.606-611; VIIb.414-425, 469-549, 571-676, 743-7;
IX.448-467; XI.234-8, 584-7, etc.
(15) VIIb.695-735. For Origen’s and Basil’s exegeses, see Bouteneff (as note 12
above), 94-118, 125-140. For a comparison and contrast of the Alexandrian
school of exegesis with the Antiochene school, see M. Simonetti, Biblical
Interpretation in the Early Church: An Historical Introduction to Patristic
Exegesis (Edinburgh 2001, trans. from the original Italian edition of
1981), 34-85, 110-120. For translated excerpts of early commentaries, see A.
Louth (ed.), Ancient Christian Commentary on Scripture: Old Testament I,
Genesis 1-11 (Downers Grove, IL, 2001), 1-102. For a review of hexaemeron
commentaries in general, see F. Robbins, The Hexaemeral Literature: A
Study of the Greek and Latin commentaries on Genesis, published Ph.D.
thesis for the University of Chicago (Chicago 1912); republished by BiblioLife,
LLC (Lexington, KY, 2010).
SOURCE : https://www.newmoses.org/hexaemeron.html
THE CREATION PROJECT
The Hexaemeron, written in Greek by Anastasios of Sinai in the second
half of the seventh century, first appeared in print in 1579. This was a Latin
translation by Gentian Hervet of Books I-XI. Book XII was not printed until
1682, when Pierre Allix published a Greek text that had been edited and
translated into Latin by André Dacier. Then in 1865 Jacques-Paul Migne printed
the Latin translation of Books I-XI by Hervet (with numerous changes) and the
Greek and Latin of Book XII in volume 89 of his Patrologiae Cursus Completus,
Series Graeca. The complete Greek text of Books I-XII did not appear in
print until 2007. This edition, by Clement Kuehn and John Baggarly, S.J., was a
collation of three important Greek manuscripts and was accompanied by an
apparatus of variants and an apparatus of biblical sources. This editio
princeps also included an English translation, an introduction to
the Hexaemeron manuscripts, the history of its scholarship, and an
index of important names appearing in the text.
More than two dozen manuscripts of the Hexaemeron have survived, in
four distinct families and fragments of a fifth. Thus the 2007 editio
princeps was only a first step toward a definitive edition. The Creation
Project is endeavoring to provide a comprehensive critical apparatus, a more
literal English translation, and a commentary. This is an enormous undertaking
not only because of the numerous manuscripts but also because of the
considerable length of the Anastasian text, the complexity of the Byzantine
writing style, and the difficulty of the subject matter.
The Hexaemeron also incorporates Classical Greek, Neoplatonic, and
Roman philosophers on the subject of cosmogony; quotations and paraphrases from
a wide variety of Church Fathers; Christology; Apologetics; Allegory; and
biblical text analysis.
The 2007 edition of the Greek text arose from the collation of three
manuscripts: M, N, and P, representing Families IV, I, and
II (in that order). The Editio Maior includes variants from the same
three manuscripts plus variants from the three branches of Family III,
represented by F, m, and S. Variants found in the 1579
Latin translation by Hervet, which are closely related to m, are also
included in the collation (Hv). Please note, however, that variants found in
the Latin translation published in Migne, which includes changes to Hervet’s,
have not been included. For more information on the Greek manuscripts, please
see the Manuscript page of this site and the Kuehn/Baggarly 2007 edition.
The Editio Maior will be followed by a revised English translation,
comprehensive commentary, and updated bibliography.
Editio Princeps
Clement Kuehn and John Baggarly, S.J., eds. and trans., Anastasius of
Sinai: Hexaemeron (Orientalia Christiana Analecta 278), (Rome
2007). To order a copy of this edition or to do an on-line word search of
its content, please see below.
To order a softcover copy of the complete first edition of the Greek text (OCA
278), with translation and introduction, submit an order here:
a. Amazon.com or Amazon.com.uk or
b. Edizioni Orientalia Christiana of the Pontifical Oriental Institute. The
complete Orientalia Christiana Analecta catalog can be viewed at: Orient. Chr.
Analecta.
Electronic Text
To view the first edition of the Greek text on-line and/or to do a word search,
please visit Thesaurus
Linguae Graecae (TLG). Search for Anastasius Sinaïta Theol.
{2896}. Subscription is required.
Corrigenda to the Greek Text
To download a list of the corrigenda (compiled by Thesaurus Linguae Graecae)
for the OCA 278 edition, please click on the link below. Many thanks for the
addition to the corrigenda by Marie-Hélèn Congourdeau, Revue des Études
Byzantines 68 (2010): 259-260.
SOURCE : https://www.newmoses.org/creation-project.html
ANASTASIOS of SINAI
The following list is an
updated and modified version of that created by M. Geerard and revised by J.
Noret, Clavis Patrum Graecorum, vol. 3, second edition (Turnhout
2003), 7745-81. For other lists of genuine and spurious works and editions, see
K.-H. Uthemann, “Anastasius the Sinaite” in A. Di Berardino (ed.), Patrology:
The Eastern Fathers from the Council of Chalcedon (451) to John of Damascus (✝750) (Cambridge
2006), 315-6;
updated by C.
Kuehn, review of Patrology: The Eastern Fathers, in BZ 101/2
(2008), 813-5. See also C. Kuehn and J. Baggarly, S.J., (eds. and
trans.), Anastasius of Sinai: Hexaemeron (OCA 278) (Rome 2007),
lxviii-lxxii; M. Richard and J. Munitiz, S.J., (eds.), Anastasii Sinaitae
Quaestiones et responsiones (CCSG 59) (Turnhout 2006), viii-ix. For
a modern study of the works attributed to Anastasios of Sinai, see S.
Sakkos, Περὶ Ἀναστασίων Σιναϊτῶν (Thessaloniki 1964). J.-P. Migne
collected most of the works attributed to Anastasios of Sinai in PG 89. See
esp. columns 11-26, 35-1288, and 1389-1397. See also PG 44 columns 1328-1345
and PG 55 columns 543-55.
1. Attributed to Anastasios of Sinai and considered genuine
***
Opera
Migne, J.-P., general editor. S. P. N. Anastasii, cognomento Sinaïtae,
Patriarchae Antiocheni, Opera omnia, quae supersunt. Volume 89 in Patrologiae
Cursus Completus, Series Graeca Prior. (PG 89). Columns 1-1288, 1389-1397.
Paris, 1865. Reprinted from 1860 edition. See also PG 44 columns 1328-1345; and
PG 55 columns 543-55.
Gretser, Jacob. Jacobi Gretseri Societatis Jesu theologi Opera omnia. Volume
14. Ratisbonae, 1734.
***
Viae dux (CPG 7745)
Uthemann, Karl-Heinz, ed. Anastasii Sinaïtae: Viae dux. CCSG 8.
Turnhout 1981.
Gretser, Jakob, ed. and trans. Anastasii Sinaitae, Patriarchae
Antiocheni ὉΔΗΓΟΣ, seu, Dux viæ, aduersus Acephalos. Ingolstadii,
1606. Reprinted in Patrologiae Cursus Completus, Series Graeca
Prior, edited by J.-P. Migne, volume 89, columns 36-310. Paris, 1865.
***
Qaestiones et responsiones (CPG 7746)
Richard, Marcel, and Joseph Munitiz, s.j., eds. Anastasii Sinaïtae:
Quaestiones et responsiones. CCSG 59. Turnhout, 2006.
Sieswerda, Douwe, Pseudo-Anastasius en Anastasius Sinaïta: Een
vergelijking. De Pseudo-Anastasiaanse Quaestiones et responsiones in
de ΣΩΤΗΡΙΟΣ. Prolegomena, tekst en commentaar. Ph.D.
dissertation, Universiteit van Amsterdam, 2004.
Gretser, Jakob, ed. and trans. Sancti Anastasii Sinaitae, Patriarchae
Antiocheni Quaestiones et responsiones de variis argumentis CLIV.
Ingolstadii, 1617. Reprinted in Patrologiae Cursus Completus, Series
Graeca Prior, edited by J.-P. Migne, volume 89, columns 312-824. Paris,
1865.
***
Homilia i, ii, iii de creatione hominis (CPG 7747-9)
Capita vi contra Monothelitas (CPG 7756)
Contra Monophysitas (CPG 7771)
Uthemann, Karl-Heinz, ed. Anastasii Sinaïtae: Sermones duo in
constitutionem hominis secundum imaginem Dei necnon opuscula adversus
monotheletas. CCSG 12. Turnhout, 1985.
Mai, A., ed. Anastasii Patriarchae Antiocheni e sermone: Secundum
imaginem, fragmentum. In Scriptorum veterum nova collectio, volume
9, pages 619-21. Rome, 1833.Reprinted in Patrologiae Cursus Completus,
Series Graeca Prior, edited by J.-P. Migne, volume 89, columns 1143-50 (=
volume 44, columns 1328-45). Paris, 1865.
Mai, A., ed. Relationes impurarum impiarumque Arii sententiarum. In Scriptorum
veterum nova collectio, volume 7, pages 202-6. Rome, 1833.Reprinted
in Patrologiae Cursus Completus, Series Graeca Prior, edited by J.-P.
Migne, volume 89, columns 1179-90. Paris, 1865.
Bandini, Angelo Maria, ed. S. Ioannis Chrysostomi In Ninivitarum
poenitentiam homilia. Anastasii Sinaitae Sermo III. De hominis creatione. Florence,
1763. Reprinted in Patrologiae Cursus Completus, Series Graeca
Prior, edited by J.-P. Migne, volume 89, columns 1151-80. Paris, 1865.
Tarinus, Joannes [Tarin, Jean], ed. and trans. De homine ad imaginem Dei
condito. In Origenis Philocalia, de obscuris s. Scripturae locis, a
Basilio magno & Gregorio theologo ex variis Origenis comm. excerpta. Paris,
1618; reprinted 1624.
Du Duc, Fronton. Ad imaginem Dei et ad similitudinem (CPG 3218).
In D. Gregorii Nysseni Opuscula nonnulla, nunc primum in lucem edita. Reprinted
in Patrologiae Cursus Completus, Series Graeca Prior, edited by J.-P.
Migne, volume 44, columns 1328-45 (= volume 89, columns 1151-80). Paris, 1865.
***
Homilia de sacra synaxi (CPG 7750)
Franciscus Combefis, ed. S. Anastasii Sinaïtae Orato de Sacra Synaxi. In Patrologiae
Cursus Completus, Series Graeca Prior, edited by J.-P. Migne, volume 89,
columns 825-49. Paris, 1865.
Tatius, Achilles, trans. Beati Anastasii ... Oratio de sacra synaxi. Rome,
1579.
***
Homilia in sextum Psalmum (CPG 7751)
Canisius, Henricus, and Franciscus Combefis, eds. S. Anastasii Sinaïtae
Oratio in Sextum Psalmum. In Patrologiae Cursus Completus, Series
Graeca Prior, edited by J.-P. Migne, volume 89, columns 1077-1116 (=
volume 55, columns 543-550, which is incomplete). Paris, 1865.
***
Sermo in defunctos (CPG 7752, BHG 2103u)
Matthaei, F. C., ed. Sancti Patris Nostri Anastasii Sinaïtae Sermo in
defunctos perutilis. In Glossaria Graeca minora et alia anecdota
Graeca, volume 1, pages 51-58. Moscow, 1774. Reprinted in Patrologiae
Cursus Completus, Series Graeca Prior, edited by J.-P. Migne, volume 89,
columns 1192-1201. Paris, 1865.
***
Sermo de transfiguratione (CPG 7753, BHG 1999)
Guillou, A., ed. “Le monastère de la Théotokos au Sinaï … Homélie inédite
d’Anastase le Sinaïte sur la Transfiguration.” Mélanges d’archéologie et d’histoire 67
(1955): 216-258.
***
Homilia in passionem Iesu Christ (CPG 7754, BHGn 416c)
Unedited. German translation by L. Cheikho, in Theologische praktische
Quartalschrift 65 (1912): 780-95.
***
Homilia in novam dominicam et in Thomam apostolum (CPG 7755 = 5058)
Kotter, B. ed. Die Schriften des Iohannes von Damaskos III. Contra
imaginum calumniatores orationes tres. PTS 17, page 197. Berlin, 1975.
***
Capita xvi contra Monophysitas (CPG 7757)
Sakkos, Stergios, ed. Ἀναστασίου Β΄ Ἀντιοχείας ἀνέκδοτα ἔργα. Pages
5-8. Thessaoniki, 1976.
***
Narrationes (CPG 7758; see ibidem for BHG numbers)
Binggeli, André, ed. and trans. Anastase le Sinaïte: Récits sur le Sinaï
et Récits utiles à l’âme. Édition, traduction, commentaire. 2 volumes.
Ph.D. dissertation, Sorbonne, 2001.
Halkin, François, ed. In Analecta Bollandiana 63 (1945): 62-64.
Nau, F., ed. “Histoires des solitaires égyptiens, MS. Coislin 126.” Revue
de l’Orient Chrétien 12-14, 17-18 (1907-9, 1912-13).
———————— , ed. “Le texte grec des récits utiles à l’âme d’Anastase (le
Sinaïte).” Oriens Christianus 3 (1903): 56-75, 78-79.
———————— , ed.”Le texte grec des récits du moine Anastase sur les saints pères
du Sinaï.” Oriens Christianus 2 (1902): 58-89.
———————— , trans. “Les récits inédits du moine Anastase: contribution à
l’histoire du Sinaï au commencement du VIIe siècle.” Revue de l’Institut
Catholique de Paris 1-2 (1902):1-70.
***
In hexaemeron libri xii (CPG 7770)
Kuehn, Clement, and John Baggarly, S.J., eds. and trans. Anastasius of Sinai:
Hexaemeron. Orientalia Christiana Analecta 278. Rome, 2007.
Allix, Pierre, ed., and André Dacier, trans. S. Anastasii Sinaitæ
Anagogicarum contemplationum in Hexaemeron liber XII. hactenus desideratus. London,
1682. Reprinted in Patrologiae Cursus Completus, Series Graeca Prior, edited
by J.-P. Migne, volume 89, columns 1051-78. Paris, 1865.
Hervet, Gentian, trans. Anastasii Sinaïtae, monachi et presbyteri: In
spiritualem anagogen sex dierum creationis. Paris, 1579. Reprinted with
changes in Patrologiae Cursus Completus, Series Graeca Prior, edited
by J.-P. Migne, volume 89, columns 851-1052. Paris, 1865.
***
Disputatio adversus Iudaeos (CPG 7772)
Mai, A., ed. In Scriptorum veterum nova collectio, volume 7, page
207. Rome, 1833. Reprinted in Patrologiae Cursus Completus, Series Graeca
Prior, edited by J.-P. Migne, volume 89, columns 1203-82. Paris,
1865.
2. Attributed to Anastasius of Sinai, but of uncertain origin
***
Sermo de tribus quadragesimis (CPG 7773)
Cotelier, J. B., ed. In Ecclesiae Graecae Monumenta, volume 3, page
425. Paris, 1686. Reprinted in Patrologiae Cursus Completus, Series Graeca
Prior, edited by J.-P. Migne, volume 89, columns 1389-97. Paris,
1865.
***
De haeresibus (CPG 7774)
Uthemann, Karl-Heinz, ed. “Die dem Anastasios Sinaites zugeschriebene Synopsis
de haeresibus et synodis. Einführung und Edition.” Annuarium
Historiae Concilionum 14 (1982): 58-94.
Pitra, Jean-Baptiste, ed. In Iuris Ecclesiastici Graecorum Historia et
Monumenta, volume 2, pages 257-71. Rome, 1868.
***
Concisa et perspicua fidei nostrae notitia (CPG 7775)
De liturgiis in quadragesimo die pro defunctis (CPG 7776)
Doctrina de temporibus (CPG 7777)
Pitra, Jean-Baptiste, ed. In Iuris Ecclesiastici Graecorum Historia et
Monumenta, volume 2, pages 271-74, 277-80. Rome, 1868.
***
Capita paenitentialia (CPG 7778)
Precatio (CPG 7779)
Sakkos, Stergios, ed. Ἀναστασίου Β΄ Ἀντιοχείας ἀνέκδοτα ἔργα. Pages
9-12. Thessaoniki, 1976.
***
Doctrina Patrum (CPG 7781)
Diekamp, F., ed. Doctrina Patrum de Incarnatione Verbi. Muenster i.
W., 1907.
3. Testimonia for the Hexaemeron
***
Glykas, Michael.
Migne, J.-P., general editor. Michaelis Glycae, Opera omnia. In Patrologiae
Cursus Completus, Series Graeca, volume 158 (PG 158), columns 1-958.
Paris, 1866.
Bekker, Immanuel, ed. Michaelis Glycae: Annales. Bonn, 1836.
***
Psellus, Michael.
Westerink, L. G., ed. Michael Psellus: De omnifaria doctrina. Utrecht,
1948.
SOURCE : https://web.archive.org/web/20120313044248/http://www.anastasiosofsinai.org/list-of-works.html
Sant' Anastasio il
Sinaita
Festa: 21 aprile
† 700 circa
Monaco, esegeta e strenuo
difensore dell'ortodossia, avvolto nel mistero di una biografia lacunosa,
emerge dalle pagine del Menologio e del Sinassario come un novello Mosé,
illuminato dalla visione di Dio. La sua esistenza, tra il VII e l'VIII secolo,
si dipana tra Alessandria e il Monte Sinai, dove guidò una comunità di
anacoreti sulla via della perfezione. La sua penna infaticabile diede vita a
opere di polemica e di esegesi, combattendo le eresie del tempo con la sapienza
della tradizione patristica. Tra i suoi scritti, spicca la "Guida"
contro il monofisismo, ricca di citazioni, seppur non sempre accurate, che
testimoniano la sua vastissima erudizione. Il "Commentario
dell'Esamerone", di cui solo l'ultimo libro è pervenuto integro, offre
un'interpretazione allegorica della Genesi in chiave cristologica. Le
"Domande e risposte", sebbene non nella loro forma originale, offrono
uno spaccato della sua profonda conoscenza della Scrittura e dei Padri della
Chiesa. Cinque sermoni, giunti fino a noi, ci permettono di cogliere la sua
eloquenza e il suo fervore pastorale.
Martirologio
Romano: Sul monte Sinai, sant’Anastasio, egúmeno, che difese
instancabilmente la retta fede contro i monofisiti e scrisse molti sermoni
utili alla salvezza delle anime.
Nel Menologio dell'imperatore
Basilio, al 20 aprile, è menzionato Anastasio che, vinto dall'amore di Cristo,
lasciò il mondo e, recatosi prima a Gerusalemme, si ritirò poi sul Monte Sinai,
dove visse umilmente fino alla morte, dopo aver guidato molti anacoreti sulla
via della virtù: quest'elogio è passato nel Sinassario Costantinopolitano al 21
aprile. Nei Menei Anastasio è ricordato con questo distico, indice della sua
fama e della sua sapienza: («Anastasio novello Mosé sul Sinai, si meritò di
veder Dio prima ancora di essere morto»).
La vita di Anastasio, sacerdote ed egumeno, polemista ed esegeta, ci è quasi
del tutto sconosciuta, anche perché qualsiasi notizia deve essere accettata con
molta cautela per le frequenti confusioni con i numerosi omonimi, alcuni dei
quali anche sinaiti, vissuti come lui tra il sec. VII e l'VIII. Di certo si sa
che Anastasio fu ad Alessandria prima del 640, e poi tra il 678 e il 689, sotto
il patriarca Giovanni III, monofisita, e sappiamo ancora che vent'anni dopo il
III Concilio Costantinopolitano (680-681) egli viveva ancora. Nella sua strenua
lotta contro tutte le eresie del tempo, nestorianismo, monofisismo.
monotelismo, Anastasio scrisse numerose opere di polemica e di esegesi, di cui
la più importante è La guida o Viae dux adversus acephalos in 24 capitoli, a
difesa dell'ortodossia contro il monofisismo. Quest'opera scritta in pieno
deserto ca. nel 685, è ricca di citazioni patristiche che però, essendo
affidate solo alla memoria, sono spesso false. Nella guida Anastasio cita altri
suoi lavori, di cui noi però conosciamo solo il titolo: Syntagma contro
Nestorio, Tomo apologetico rivolto al popolo, Tomo dommatico e Syntagma contro
i giudei. Il cardinal Mai attribuì ad Anastasio la disputatio adversus Judaeos
, ma essa, essendo stata scritta circa 800 anni dopo la distruzione di
Gerusalemme, non è da ascriversi al Sinaita. J. B. Pitra ha pubblicato (Iuris
ecclesiastici Graecorum historia et monumenta, Roma 1868, pp. 257-74) due
opuscoli autentici di Anastasio in cui si parla già del monotelismo. Come
esegeta Anastasio scrisse un Commentario dell'Esamerone in 12 libri, di cui
solo l'ultimo è pubblicato nel testo originale, teso a interpretare
allegoricamente tutto il Genesi in funzione di Cristo e della Chiesa. A questa
opera, e precisamente al libro VI che tratta della somiglianza dell'uomo con
Dio, sono da ricondursi alcuni frammenti, in cui una storia del monotelismo
dalle origini al 700. Riguardo alle Domande e risposte, 154 quesiti a cui si dà
risposta fondandosi sulla Sacra Scrittura e sulla Patristica, è da dire che il
nucleo principale appartiene ad Anastasio, anche se la raccolta, nella forma in
cui ci è pervenuta non è da ascriversi a lui.
Dei sermoni che Anastasio scrisse, cinque ne sono stati pubblicati, e cioè: Sul
Salmo VI, di cui abbiamo anche la versione siriaca e araba; Intorno alla Messa
e alla Comunione; Sui defunti; Sulla bestemmia, di cui ci resta solo un
frammento edito da Papadopoulos Kerameus ; Per il Venerdì Santo, di cui si ha
anche una traduzione araba e che è stato pubblicato nella traduzione tedesca da
Scheicho. Ancora non è stato pubblicato il sermone Sulla discesa dell'anima di
Cristo all'Inferno di cui esiste una traduzione siriaca
La festa di Anastasio si celebra il 21 Aprile.
Autore: Mario Salsano
SOURCE : https://www.santiebeati.it/dettaglio/50220
Den hellige Anastasius av
Sinai ( -~700)
Minnedag: 21.
april
Den hellige Anastasius
ble født i første halvdel av 600-tallet på Kypros før araberne kom dit. Han
studerte muligens medisin, siden han senere demonstrerte medisinske kunnskaper.
Han ble munk i Katarinaklosteret på Sinaifjellet. Men på den tiden betydde ikke
munkeløftet noe hinder for en utstrakt reisevirksomhet, og vi finner ham i
Damaskus og Egypt.
På vei til Alexandria
interesserte han seg for de kristologiske kontroversene på sin tid og forsvarte
troen fra Kalkedon. Dette var mens de arabiske erobringene pågikk, og
Anastasius oppfordret de kristne i de okkuperte områdene å forbli trofaste mot
sin tro. Mange kristne ble forvist av de nye herrene til usunne omgivelser, men
Anastasius og de andre munkene delte deres prøvelser og trøstet dem.
Han ble valgt til abbed
for klosteret på Sinai. Han angrep de ulike gruppene som prøvde å influere
Kirken, og han bekjempet monofysittismen, monoteletismen og jødene med slikt
ettertrykk at han ble kjent som «Den nye Moses». Han har etterlatt seg
asketiske og teologiske skrifter av betydelig verdi, selv om vi ikke lenger har
noen uforandrede tekster, ikke en gang av hans mest kjente verk Hodegos eller
«Veiviser».
Anastasius døde rundt
700. Hans minnedag er 21. april.
Kilder:
Benedictines, Bunson, KIR, CSO, Infocatho, Heiligenlexikon - Kompilasjon
og oversettelse: p. Per
Einar Odden - Sist oppdatert: 2006-07-21 19:05
SOURCE : http://www.katolsk.no/biografier/historisk/anasinai
Voir aussi : https://www.anastasiosofsinai.org/links.html
