will be thought. And after other things: And let no one be offended A by the significance of adoration. For we adore both men and holy angels, yet we do not serve them. For, “You shall adore the Lord your God,” says Moses, “and Him only shall you serve.” And see how, in the case of “you shall serve,” he added “only”; but in the case of “you shall adore,” he did not; so that it is permitted to adore—for adoration is an indication of honor—but to serve is by no means permitted; therefore, neither is it permitted to pray. These things, indeed, someone might say for now regarding the first point. But the second person is led away by the opinions of the many, not yet having gained experience of the inner reading. The most God-fearing brother of ours, Abbot Sergius—our citizen, intimate, and friend—made known through the true brother, Abbot Job, that our most holy Father, the illustrious Abbot Anastasius, guide of the holy monastery of the blessed Euthymius, has brought forward certain usages of the holy Fathers which refer the Trisagion to the Son alone.
ANNO DOMINI DCLVII.
ANASTASIUS ABBAS SANCTI EUTHYMII.
NOTITIA.
(FABRIC. Biblioth. Græc. ed. Harles. t. X, p. 601.)Anastasius, abbot of the monastery of St. Euthymius in Palestine, concerning whom John Damascene (1) writes at the beginning of the little book *De Trisagio*, tom. I, p. 481; and Baronius at the year of Christ 749. The book *Contra Judæos*, which H. Canisius published in Latin from the Turrianus version (tom. III *Antiquar. lect.* p. 123-186 [tom. II, part. III, p. 12, ed. Basnagii]), seems to be his. That writer says that eight hundred years and more have passed since God dispersed the Jews and called Titus and Vespasian to devastate the city, and that the oracles of Christ predicted before those years are being fulfilled and brought to completion. Turrianus, citing this in his book *De Ecclesia et ordinatione ministrorum*, says: “Athanasius, in his *Sermon on the Nativity*, and following him Anastasius the abbot, who was later patriarch of Antioch, in his book *against the Jews*.” But he was younger than both patriarchs of Antioch, just as he was younger than Anastasius of Sinai, whom I have also noted to have written against the Jews (see p. 329 and 332, old ed.). FABR. Fabricius, in vol. VI, p. 749, n. 73, ties his age to the ninth century; but Oudin, in *Comm. de SS. EE.* tom. I, p. 1796 seqq., teaches that he was famous around the year 740 and following, and praises Anton. Possevin. tom. I *Apparat. sacri*, Aub. Miræus in *Auctario de SS. Eccl.* cap. 212, p. 221; and Phil. Labbeus in *brevi scriptor. Chronologia*. — Adelung. I. in the note, p. 773, writes that he lived around the year 875, and on p. 755 distinguishes him from Anastasius the Euthymian abbot, whom he notes from Mazzuchelli’s *Scrittori* to have died around the year 664, and whose letter to the monks in Sardinia, Caritanos, against the Monothelite heretics he mentions as having been published in *Bibl. Patrum*, tom. XII, and in the *Collectanea* of the works of Maximus and Sirmond. HARL.
EPISOTLE TO THE COMMON COLLEGE OF MONKS CONSTITUTED AT CALARIS
(This may be read in *Patrologia Graeca* vol. XC, col. 734; *Patrologia Latina* vol. CXXIX, col. 623.)BOOK AGAINST THE JEWS
(Existing above among the Works of Anastasius of Sinai.)ANASTASIUS IV OF ANTIOCH
(Regarding this Anastasius, to whom Casimir Oudin attributes the five Orations on the mysteries of Christ—as well as the homily on the three Lents, which we have edited among the Works of St. Anastasius—see above under Fabricius’s Notice on the first Anastasius, col. 1295.)ANASTASIUS PRESBYTER, DISCIPLE OF ST. MAXIMUS THE CONFESSOR
NOTICE
(FABRIC. *Biblioth. Græc.* ed. Harles. vol. X, p. 609.)There were two Anastasii, disciples of St. Maximus the Confessor (Lambec. VIII, p. 444 [p. 933 Kollar]). One of these, Anastasius, Apocrisiarius of the Roman Church, wrote concerning the death of St. Maximus to Theodosius the presbyter of Gangra, and composed the life and Acts of this master of his, Maximus. See the same Lambec. VIII, p. 127 [p. 272 sq., and Kollar there]. Sirmond, vol. III of the Works, p. 573, 602, and in the first volume of the Works of St. Maximus, Combefisiana edition, and what I noted in volume VIII of this Library, p. 729 [see p. 635 sq., new edit.], as well as Baronius for the years 640-657. Where he presents the same Acts of Maximus, produced by Anastasius, in Latin from the version of Petrus Morinus, who translated them from three Vatican codices. The letter of Anastasius the monk to the common college of monks of Calaris is read in vol. I of the Works of St. Maximus, p. XLIII (FABR.), and in the *Bibliotheca Patrum*, vol. XII, p. 851, and among the *Collectanea* of Anastasius, edited by Sirmond, Paris 1620, 8vo, p. 142.
He died, according to Oudin (*loc. cit.*), in Lazica on July 24, 662. But according to Cave (*loc. cit.*)—from whom Mazzuchelli (*loc. mem.*) does not seem to differ—he died on July 24, 664. Scarcely still alive, he was suffering as much from the abundance of tortures and lashes which he had endured at Byzantium as from the afflictions and hardships brought upon him in Lazica when, in the year 662, he had been deported to Lazica with Maximus and there enclosed in the castle called Scotori of Apsilia, near Abasgia, and then in the Suanetic region (HARL.).