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Knowledge of the Anastasian Questions and Answers (QAs, for which the Greek name is "erotapokriseis", often given in Latin as Quaestiones et responsiones) has been hampered almost from the start by problems of authenticity. It was only in 1969 that a French scholar, Marcel Richard, using his wide knowledge of the manuscript tradition, established that the first printed edition (1617) was based on a contaminated branch of that tradition and bore little resemblance to the original work.(1)

It now seems clear that Anastasios himself, or perhaps his disciples shortly after his death (around the year 700), collected 103 texts that he had written, probably in reply to questions put to him by religious individuals, or perhaps groups.

These replies were often very distinctive in character, showing great pastoral sensitivity and a breadth of moral outlook that indicated an individual approach. While people recognized the value of his replies, some soon felt that these should be more obviously based on an earlier tradition. Thus a version was drawn up by a skilful adapter, who assembled 23 questions, using extracts from the original QAs and  covering in rough chronological order the spiritual life from its start to its end. In addition, he added to each answer an anthology of corroborative texts, taken from Scripture and from earlier patristic sources.(2) This revision proved to be popular, and a second version  (known as the Soterios), this time in 88 QAs, was drawn up some time in the 800s; it included the 23 QAs but added others. The Soterios gained such popularity that  early in the 900s a Slavonic translation (Izbornik) was made for use in the newly converted Russian lands.

However, the process of extracting and adapting did not stop there: other versions of Anastasios's QAs appeared, some short (e.g. one of only 15 QAs, all on ethical topics) and some longer and more reworked. Richard identified most of these collections and gave them titles: Collectio c for the short and Collectio b for one of the longer.  He gave the title Collectio a to the first printed version, which actually consisted of an amalgamation of several of these versions (notably the 88 QAs and many of the original QAs, plus Collectio c).

It is important to understand this process, and the existence of different collections, as for centuries the original work of Anastasios was hidden behind the adaptations. It is now possible to appreciate his originality.

The subjects treated by Anastasios: at the beginning there are groups of QAs round the spiritual life (prayer and the soul), and this is the dominant theme, but there are many questions that do not have a monastic or clerical background. They follow one another in no particular order, though occasionally groups of questions cluster together. The questions are often of a perennial nature, and the answers couched in non-technical terms. Anastasios has recourse to the theory of the four elements, that was common medical knowledge in his day, but he always insists that the teaching of tradition is paramount. - even if his stress on individual conscience and distrust of what might be termed "clericalism" mark a distinctive voice.

Problems that still remain to be solved concern the relationship between the Anastasian QAs and the collection known as the "Pseudo-Athanasian Quaestiones ad Antiochum"; they are clearly linked, and probably the latter drew on the former, but the exact debt is not clear. Similarly, a collection of canonical texts (the Responsiones Canonicae) attributed to Timothy, the (4th century) Patriarch of Alexandria, are related, but in an ill-defined way.

-- Joseph A. Munitiz, S.J.

(1) Richard, Marcel, "Les véritables 'Questions et Réponses' d'Anastase le Sinaïte", Bulletin de l'Institut de Recherche et d'Histoire des Textes, 14, 1967-9, pp. 39-56 [reprint Opera Minora, Turnhout, 1977, vol. 3, number  64]. For the First Edition, cf. Gretser, Jacob, S.J., Sancti Anastasii Sinaitae, Patriarchae Antiocheni Quaestiones et Responsiones de variis argumentis CLIV, Ingolstadt, 1617 [reprinted Ratisbon, 1740, vol. XV (but really vol. XIV, pars 1 + vol. XV) of Jacobi Gretseri, Opera Omnia]. A slightly revised version of this was reprinted in J.-P. Migne, Patrologia Graeca, Series Graeca, vol. 89, Paris 1860 (numerous reprintings).

(2) The best study of this first revised version is in Dutch: the doctoral thesis of Dr Douwe Tjalling Sieswerda, "Pseudo-Anastasius en Anastasius Sinaita een vergelijking; de Pseudo-Anastasiaanse 'Quaestiones et Responsiones' in de ΣΩΤΗΡΙΟΣ", Academisch Proefschrift, Universiteit van Amsterdam, 2004.

List of Subjects Treated

                        alms giving:                          QQ 44, 55, 58, 83, 92

                        apologetics:                           QQ 68, 69

                        Arab presence:                     QQ 26, 49, 75, 76, 80, 81, 87, 89, 99, 101, 102                                   
                       
                        communion:                         QQ 39-41, 64, 67

                        confession:                            QQ 52-54

                        devil/Satan:                         QQ 70-71, 79-80

                        forgiveness of sins:               QQ 10-14, 32-33, 43, 46-50, 59

                        hell:                                       QQ 93, 94 (end of the world)

                        marriage/sexual ethics:       QQ 25, 37, 38, 67, 73, 77, 100, 103

                        persecution:                          QQ 75, 76, 87, 89, 101

                        politics                                   QQ 60, 65 (Arabs)

                        property and wealth            QQ 41, 44, 45, 55 (alms giving)

                        prayer & virtues:                  QQ1-6 (true Christian), 18 (spiritual desolation),

                                                                        24 (constant prayer), 42 (for the dead),

                                                                        60 (for pagan rulers), 51 (fasting),

                                                                        56 + 90 (discernment), 82 (Gospel talents), 

                                                                        91 (humility), 96 (self-mutilations),

                                                                        97 (prayer in common), 98 (ephod)

                        providence:                            QQ16-17, 28-30, 66 (deaths), 26 (sickness),

                                                                        45 (wealth), 65 (rulers), 85 (chance)

                        salvation:                               QQ 7-9, 61, 74, 99, 88 (for lay people)

                        sins:                                        QQ 31, 34-36, 78 (heresy), 84

                        soul, its nature:                      QQ 19-21

                        vows:                                      QQ 102-103

                        wonders:                                QQ 57, 62-63

                       Isolated problems:            

                       capital punishment Qu. 86; Christology Qu. 95; human character Qu. 27;                                     
                       dreams Qu. 72; female infertility Qu. 81; night before day Qu. 15;
                       Paradise Qu. 23; resurrection of the body Qu. 22

For more information on the Greek text, see M. Richard and J. Munitiz (eds.), Anastasii Sinaïtae: Quaestiones et responsiones. CCSG 59. Turnhout, 2006. See also the recent English translation: J. Munitiz (trans.), Anastasios of Sinai: Questions and Answers. CCT 7. Turnhout, 2011.