The Prayer and Mystical Wisdom of St. Anastasius of Sinai

Introduction

A monk, apologist, and Abbot of Saint Catherine Monastery on Mount Sinai, Anastasius of Sinai (c. 630-after 700 AD) lived during a time of great upheaval in regards to the theology of Christ. His contemplative approach combines profound mystical experience with practical pastoral wisdom—making him one of the most versatile spiritual teachers of early Christianity. His approach consistently represents the culmination of the synthesis of desert spirituality and the patristic theological tradition. He was known as “Anastasius Sinaita” to avoid confusion with other saints named Anastasius.

Living in the immediate presence of God and the historical location of the giving of the Law influenced his spirituality profoundly. Every day, he walked where Moses walked and prayed where the prophets prayed. The sacred mountain trembled with God’s presence; he saw it as a thin place where heaven and earth intersect; where divine and human realms overlapped.

Life at the Holy Mountain

Anastasius spent most of his life at St. Catherine’s Monastery on Mount Sinai, that ancient site where Moses encountered the burning bush, received the Ten Commandments, and entered the cloud where God dwelt. Living where such momentous biblical events occurred profoundly shaped his spirituality—every day walking where Moses walked, praying where prophets prayed, contemplating the mountain that trembled at God’s presence.

Anastasius was devoted to meditating on the accounts of Exodus 3.1-6, in which Moses approaches God in the burning bush and God commands him to remove his sandals because Moses is standing on holy ground. To Anastasius, it was not merely an event that took place thousands of years earlier but a daily, life-shaping reality—he walked on that same ground and saw it continually as holy; his spirituality is based on living in the constant presence of God’s holiness.

He also meditated on Exodus 19-20, in which God descended upon Mount Sinai with fire and smoke, trumpet blasts, a dense cloud, and at the same time reveals and conceals the mystery of Himself. Several times in his writings, Anastasius expresses the belief that Mount Sinai is a “thin place,” where God is fully present to humanity, while remaining infinitely beyond us. Living on this sacred mountain serves as a daily reminder of God’s holiness, power, and the need for a holy and reverent approach to Him. The mountain itself teaches us about God—the barrenness and harshness of the mountain teaches us about the austere nature of God’s holiness, the extreme climate encourages ascetic discipline, and its high elevation invites us to prayerfully ascend toward Christ.

He would often meditate on Psalm 121:1-2:

I lift up my eyes to the mountains—where does my help come from? My help comes from the LORD, the Maker of heaven and earth.

He understood that looking up literally meant seeing Mount Sinai’s peak, the place where Moses met God on that high mountain, and where all help originates.

The Contemplation of Mystery

Anastasius’ spirituality was characterized by his strong emphasis on Christian mystery—specifically, the fundamental truths of Christianity that invite unending contemplation, while at the same time, transcend understanding. Mysteries can be understood to a degree, but will never be fully, absolutely comprehended. Mystery will always hold greater validity than the human being’s ability to understand, as God continually reveals Himself through Holy Scripture.

Anastasius often meditated on 1 Timothy 3:16:

Beyond all question, the mystery from which true godliness springs is great: He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.

He understood that mystery is not an issue to be solved; rather, it is a reality that deserves reverence.

His theological approach consists of two aspects: kataphatic (positive) and apophatic (negative) theology. He used scriptural and creedal language to explain the nature of God, while at the same time recognizing the inadequacy of all language to express the full divine reality. God was fully Father, Son, and Holy Spirit, as well as a unity of divine will; nevertheless, all human remain limited in their understanding of how to express the full reality of God.

Defending Orthodoxy Through Prayer

Anastasius lived during intense Christological controversies—particularly the Monothelite heresy (teaching that Christ had only one will) and its variants. Like Maximus the Confessor, Anastasius defended orthodox teaching that Christ possesses two wills—divine and human—perfectly united without confusion.

His theological defense emerged from contemplative prayer. He didn’t merely argue logically for two wills but meditated on Christ’s Gethsemane prayer:

Father, if you are willing, take this cup from me; yet not my will, but yours be done

Luke 22:42

This prayer revealed two wills— “my will” (human) and “yours” (divine)—perfectly harmonized yet distinguishable.

Anastasius understood that defending Christological orthodoxy protects salvation itself. If Christ lacks human will, then human will isn’t saved—what is not assumed is not healed. If Christ’s humanity is incomplete, then humanity’s restoration is impossible. Correct doctrine about Christ’s person ensures correct understanding of redemption.

His apologetic method united theological precision with spiritual insight. He answered heretical arguments rationally while rooting responses in contemplative understanding, employed logic effectively while grounding conclusions in prayer, and defended truth intellectually while experiencing it mystically.

Anastasius meditated on Jude 3:

I felt compelled to write and urge you to contend for the faith that was once for all entrusted to God's holy people.

Contending for faith isn’t optional for those who perceive truth clearly. Love for truth compels defense; loyalty to Christ requires protecting his Church from error.

The Hodegos: Questions and Answers

Anastasius’ most significant work, Hodegos (Guide), is made up of questions and answers related to theological subjects (primarily, Christology). The format of questions and answers shows his pastoral heart; he uses the format not to simply challenge heretics, but to give believers direction; and also does not only defend the truth from a negative point of view but provides teaching on the positive side as well.

The question-and-answer method fits well with the contemplative style of pedagogy. Questions invite exploration, while the answers give insight into the topic, while at the same time, reflect back onto the mystery of the topic. Consequently, Anastasius was not trying for a full understanding or ultimate knowledge, but rather, provided an understanding derived from his own study, prayer, and tradition of the Church Fathers.

Anastasius (following the model provided by St. Paul) based his thoughts, hopes, and themes of his writing on Colossians 2:2-3:

My goal is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge.

Anastasius considered teaching as part of a spiritual ministry, and required both knowledge and the anointing of God through the Holy Spirit in order for one to be effective in teaching. A teacher must have complete knowledge of teaching content, yet also rely upon the illumination provided by the Holy Spirit. A teacher must understand the material intellectually but must also be able to teach it spiritually. Thus, the most effective method for teaching is to combine preparation by man with empowerment from God.

In the Hodegos, he reflects the contemplative style of one who has thoroughly and deeply digested the Scriptures (Old Testament and New) and has committed them to memory. Thus, there are many occasions throughout the text when citations of Scripture, citations of Church Fathers, and citations of theological precision are read in a way that seems automatic. This has come from years of reading, reviewing, revising, and meditating on the text until it became easier to think of and to talk about, as it is contained within his spirituality.

Meditation on Scripture

Anastasius regularly practiced intensive Scripture meditation. He placed special emphasis on the narrations found in the book of Exodus which describe God’s revelation of Himself. However, his meditations were also made on the entire body of Scripture.

The Apostle Paul gives us this insight in the letter to Timothy, where he states:

All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work.

Anastasius demonstrated an understanding of what later came to be known as lectio divina, (the pattern of sacred reading) through four stages: lectio (reading text attentively), meditatio (pondering meanings), oratio (responding in prayer), contemplatio (resting in God’s presence beyond words). By going through these steps he developed a deeper level of engagement, and moved beyond textual analysis into mystical communion with God.

Anastasius also reads in a typological manner. Since the Old Testament was written first, he was able to see how the events of the Old Testament foreshadowed New Testament realities. For example, he connects Moses’s ascending Mount Sinai with the Transfiguration of Christ on another mountain (most likely Tabor), or the giving of the law to the Hebrew people on stone tablets with the new covenant written on our hearts. He understood that the Bronze Serpent which was lifted up in the wilderness points us to Christ being lifted up on the cross (John 3:14).

Anastasius expressed that he believes Scripture to be inexhaustible. That through Scripture God conceals unlimited depth of meaning and understanding beneath mere surface reading. It is God’s Spirit who opens the eyes of our hearts and gives us new insight when we humbly seek for them. He draws upon Psalm 119:18:

Open my eyes that I may see wonderful things in your law.

Prayer opens Scripture; the Spirit illuminates texts; humble seeking discovers treasures.

Liturgical Prayer at Sinai

St. Catherine’s Monastery maintained a rigorous liturgical schedule—the Divine Office marking day and night with psalms, hymns, readings, and prayers. Anastasius participated faithfully in this round of corporate worship, understanding liturgy as the Church’s official prayer, the body of Christ’s unified voice ascending to the Father.

He meditated on Psalm 55:17:

Evening, morning and noon I cry out in distress, and he hears my voice.

The monastic hours sanctified time—consecrating day’s beginning, middle, and end to God, maintaining continual awareness of divine presence through regular prayer.

Liturgical prayer formed Anastasius’s soul gradually. Daily repetition of psalms shaped emotional responses, trained the heart in worship, and imprinted Scripture on consciousness. What began as discipline became delight; what started as obligation transformed into desire. The Psalter became his prayer book, its words his native language of devotion.

He also valued liturgy’s objectivity. Personal prayer fluctuates with moods—enthusiastic some days, dry others, fervent or distracted depending on circumstances. Liturgical prayer continues regardless of feelings, maintaining faithfulness through emotional variations, anchoring devotion in objective reality rather than subjective states.

Anastasius understood that liturgy connects individuals with the universal Church. When praying the hours, he joined believers worldwide offering the same prayers, participating in the body of Christ’s corporate worship, experiencing unity that transcends geographical separation.

The Hesychastic Tradition

Anastasius accepted the hesychastic tradition or “the prayer of stillness,” which includes stillness or silence—the most general feature of all spirituality—from the Egyptian and Palestinian deserts. Anastasius placed a more significant emphasis on the internal prayer of our hearts than on the physical expression of our mind.

He meditated on Psalm 46:10: “Be still, and know that I am God” and saw that true stillness is not limited to the absence of physical activity or sound, but instead relates to the stillness of the mind where the constant movement of thinking ceases.

By praying through the hesychastic way, we can gather together all the dispersed elements of our attention in order to turn towards God while allowing God into our thought process. The mind functions as a butterfly flitting from flower to flower; however, by praying, we can gather that scattered mental consciousness into a concentrated form that can remain focused on God.

Anastasius asserted that one of the easiest ways to develop the concentration needed for contemplation is through frequent spontaneous use of short prayers and recalling Scripture during the workday.

Another prominent practice used by Anastasius was the use of the Jesus Prayer (though it may not yet have taken its classic form, “Lord Jesus Christ, Son of God, have mercy on me, a sinner”). Even though we do not know whether the phrase was in use during Anastasius’s time, invoking the name of Jesus draws our attention, brings God’s presence towards us, and casts out evil spirits. Rather than being magical in itself, the invocation of the name of Jesus through faith is powerful.

Discernment of Thoughts

Similar to Evagrius, Anastasius emphasized the values of nepsis (watchfulness) and diakrisis (discernment), meaning that we must be mindful of how thoughts are introduced into our minds and how they are applied or directed.

Through the practice of contemplative prayer, individuals experience spiritual combat within their minds, and in order to reclaim victory, individuals must diligently monitor their thoughts. Anastasius noted 2 Corinthians 10:5:

We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ.

Anastasius taught that not all thoughts are equal. Some come from God—holy inspirations, divine promptings, spiritual insights. Others come from demons—temptations, deceptions, false reasonings. Still others arise from human nature—memories, associations, natural thought processes. Discernment distinguishes these sources.

When the contemplative observes certain thoughts arise but refrains from immediately engaging those thoughts, the contemplative can more quickly distinguish between which thoughts to embrace and which thoughts to reject. When looking at a cloud moving in the sky, one can notice and appreciate a cloud without attempting to reach out for it.

Anastasius taught the importance of utilizing Scripture to “talk back” to demonic thoughts. When individuals experience a temptation to do something contrary (to God’s will and God’s Word), the believer should respond by quoting the Scriptures that reveal divine authority. Jesus modeled this during wilderness temptations, answering Satan’s suggestions with “It is written…” (Matthew 4:4, 7, 10).

Contemplation of the Burning Bush

Anastasius was in that same place where God revealed Himself to Moses via the burning bush. He spent much time contemplating this experience and how it burned yet did not consume.

Anastasius thought the burning bush was an example of Jesus, our God incarnate. The burning bush represents “the humanity of Christ”, The fire represents “The divinity of Christ”. It is the divine fire of God filling the humanity of Christ that held both natures of Christ (divine and human) in such a way that they were not destroyed by each other, leaving the possibility for deification of man without him being completely destroyed, and the incarnation of God without separation from His divinity.

Anastasius meditated on God’s command to Moses:

Take off your sandals, for the place where you are standing is holy ground

Exodus 3:5

In order to come to God, one must remove anything that separates them from God, therefore, in approaching God, one must do so with humility and without the worldly attachments with which they may currently be encumbered.

Anastasius paid great attention to the words of God to Moses:

I AM WHO I AM

Exodus 3:14

The burning bush shows us the nature of the paradox of God; He usually reveals Himself paradoxically, such as, fire that is not burnt, light that emerges from darkness, and a voice in the whisper, and a presence in the cloud. All of these are indicators of that which cannot be understood by logic alone and must use paradox in defending Christ.

Prayer and Theology

From his own experience of prayer and contemplation, Anastasius embodies the patristic saying:

The one who prays is a theologian, and the theologian is one who prays.

For Anastasius, theology was not the use of intelligence in order to define God, but the knowledge obtained through the experience of God.

Anastasius’s theology was derived from his own contemplation, and he saw this as a lifetime of prayer and thoughtful consideration about God’s divine mystery. He understood the verse from James 1:5:

If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you.

Unless one first experiences God through prayer, one cannot have a true understanding of God’s all-knowing divinity. In short, God is the ultimate source of all theological wisdom.

Anastasius understood that if one fails to pray, it is probable that he/she may arrive at a position or belief contrary to the theology they profess. The intelligent heretic may reason and have immense knowledge, but, without an encounter with God, their theology can never be truly connected to God, and can only be speculative in nature.

Anastasius believed that every true theology must lead to doxology. Therefore, if one truly understands God, and the Divine Truth about God, the result of this understanding should motivate that person to worship God. Likewise, worship of God will create a new creation in the heart of a believer who contemplates the divine mysteries of Christ Jesus. Hence, if the study of Theology does not inspire praise to God, it is unlikely to be a true representation of the divinity of God; similarly, if prayer does not encourage a deeper belief in God, there is likely an insufficient degree of depth in the believer’s prayer life to create a true relationship between the believer and God.

The Spiritual Senses

Anastasius emphasized the spiritual senses—the ability of the soul to perceive the spiritual world. As our sense of sight, hearing, touch, taste, and smell allows us to access our physical environment, the soul can access the spiritual environment through comparable means.

He drew upon Hebrews 5:14:

But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil.

The spiritual senses grow through training. Consistent training will enhance your ability to perceive; consistent practice will help sharpen your discernment; and consistent focus on God will help improve your sensitivity.

The spiritual eye, for instance, perceives reality—even though it is invisible—such as the presence of God, the activity of angels, the attack of demons, and the beauty of truth. One’s physical blindness does not mean one cannot have spiritual sight; likewise, one may have physical sight and not be spiritually aware. However, it is not what can be viewed on the outside that is important; but what is seen with the spiritual eye—beyond the surface of things to the very essence of things.

The spiritual ear, on the other hand, hears the voice of God. This is not necessarily a voice that is heard with the physical ears but an inner voice that conveys meaning to scripture and informs a person of spiritual realities. Repeatedly, Jesus declares, “Whoever has ears, let them hear” (Matthew 11:15). Those, of course, are not the physical ears; they are a person’s spiritual capacity to hear the divine.

According to Anastasius, the spiritual senses are awakened and developed by means of contemplative prayer. When we maintain a constant focus upon God, we learn to perceive through training what cannot be sensed through our physical senses, hear what cannot be literally heard, taste the sweetness of the spirit, appreciate the aroma of holiness, and touch the divine.

Mystical Ascent of the Mountain

While Sinai was a geographical location to Anastasius, it is also a spiritual location that is representative of the inner ascent of the human soul to God, who dwells beyond comprehension, and the spiritual path to God, who awaits our ascent.

Anastasius meditated upon the ascent of Moses: From the base of the mountain where God commanded him to remove his sandals (purification); to the gradual ascent with increasing experience of God (or illumination); to finally entering the cloud of darkness (unification).

This threefold pattern of purgation, illumination, and unification later became classical in the Christian mystical tradition. While Anastasius was physically located on Sinai, he was also spiritually located on Sinai by the progression of his life in prayer. The physical ascent to the top of the mountain expressed the participant’s internal progression in the search for holiness—the same progression of elevation from the material to the spiritual.

The base represents praktike—the ascetic struggle, and moral and ethical purity. Here a person is called to remove from within his or her life all sinful attachments, discipline himself or herself in order to climb, and begin the arduous process of growth toward holiness.

The slopes represent physike—the natural contemplative experience of God as revealed through creation, and the understanding of the spiritual meanings of God’s creation. Here the various manifestations of the divine—fire, cloud, thunder, trumpet—are experienced as the participant proceeds upward, closer to the Creator.

The summit represents theologike—the mystical union of God’s presence with his creation—being in the dark cloud, where God reveals himself to us without concepts. At the summit of the mountain, Moses spoke with God, “face to face, as one speaks to a friend” (Exodus 33:11)—experiencing the communion with God without the mediation of another.

Questions on Doctrine

Anastasius frequently used the method of asking a doctrinal question and then answering it. This approach was adapted from the shepherding ministry of the Church, recognizing that the disciples had many struggles with doctrinal matters and that the questions and confusion deserved to be thoughtfully considered, and that persevering to understand one’s faith is an acceptable endeavor.

He meditated on 1 Peter 3:15:

But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.

When Anastasius wrote in response to various questions regarding doctrine, he exhibited gentleness—never displaying unkindness or impatience to those who were confused regarding the doctrine or were earnestly pursuing the truth. He pointed out the difference between those seeking the truth from a heart of anger (or heresy) and those who had misunderstanding and needed encouragement and instruction.

In his written responses to those asking about doctrine, Anastasius combined precise doctrine with pastoral experience and wisdom. He expressed doctrine in a way that could be understood without being oversimplified. Sound doctrine should serve the Church, and pure doctrine should not be presented with unnecessary confusion. Additionally, Anastasius recognized that some questions do not have fully satisfying answers. Mystery will always exist, not because God is purposely hiding from us, but because finite human minds are unable to comprehend infinite God. Thus, at times, an honest answer to the question is, “we don’t fully understand, but we believe.”

Sacramental Mysticism

Anastasius was a powerful teacher of serious sacramental theology, in which he taught that the three sacraments of baptism, Eucharist and chrismation were not symbols, but rather, encounters with Christ that were active moments of grace and mediation of the Divine Life.

He reflected on Romans 6:3-4:

Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.

Baptism is not only a sign but also a reality — it is an actual connection to Christ’s death and resurrection and a true death to an old life and to new life; therefore a very real incorporation into the Body of Christ. The person being baptized dies (the old self was crucified with Christ) and rises (the new creation now a part of Christ).

Anastasius focused much on what he believed to be the transformative effects of the Eucharist. Anastasius believed that when bread and wine are offered as a means through which the Holy Spirit acts, that act truly becomes the Body and Blood of Christ and not merely a figurative representation or a spiritual representation, but an actual physical reality of the Body of Christ.

The Eucharist is not merely an act of receiving — it is more than that — it represents a union between the believer and Jesus — a sharing in his divine life that transforms the believer through participation in divine union.

Anastasius reflected on John 6:53-54:

Jesus said to them, 'Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day.

The Eucharist is a guarantee of resurrection — as a result of the resurrection of the Body of Christ, those who partake of the Body and Blood of Christ will share in his immortality — the one who consumes Life will be in a position to share in this eternal Life, and the one who consumes Christ’s Deathless Body will conquer Death. Through sacramental participation in Christ’s divine/human reality, people become like him.

The Cloud of Unknowing

Anastasius used the image of a cloud on Mt. Sinai to reflect on the same mystical experience as Pseudo-Dionysius — as both teachers described God as both revealed to humanity and hidden from humanity.

He meditated on Exodus 20:21:

The people remained at a distance, while Moses approached the thick darkness where God was.

His experience of the presence of God was so powerful and overwhelming, in fact, that he could only describe it as darkness — the truth was too great to comprehend or express.

Anastasius believed that the state of contemplative prayer will ultimately lead the soul further into the darkness, or cloud, of God. Initially, the person who is praying will begin with images and ideas, but over time these images and ideas will no longer be enough and will fall away like rungs of a ladder that the person has climbed. Eventually, the soul will enter into communion without words — knowing God through not knowing, meeting him beyond meeting, loving him beyond loving.

This kind of non-verbal mysticism does not eliminate God or reject the positive aspects of God as Father, Son and Holy Spirit, or all the other affirmations about the nature of God. At the same time, however, it acknowledges that all affirmative statements, although true, are forever inadequate to describe the fullness of who God is, and God is not limited by the capacities of words.

The cloud is a lesson in humility — if the mystery of the divine exceeds our ability to understand or control or manipulate, we cannot, therefore, be complete masters of it or become complete masters of it. It becomes important to leave a sense of awe and wonder in replacing knowledge with worship and reverence.

Prayer for Unity

Anastasius wrote extensively about the divisions in the early Church, where the Chalcedonian approach to Christ and the Monophysite and Monothelite responses were conflicting. He saw the Church struggling with its divisions as Byzantine Christianity continued to grow, and tensions were developing between the Eastern Orthodox and the Western Catholic Churches as well as tensions with the emerging Islam in the East.

Anastasius struggled with his prayer for unity, and he thought about when Jesus prayed for his followers,

I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me

John 17:20-21

Anastasius understood that Christian unity was not uniformity, and that every theological expression, liturgical practice and emphasis of a distinct Church body has value, yet the basis for unity cannot be based on identical or identical formulations of every aspect of theology. Therefore, for Christian unity, we must have a common faith and sacramental communion, and we must love and care for each other.

However, at the same time, he realized that the unity of the Church required a rejection of those theological heresies, or heresies, that have been shown to be incorrect and require correction, that cannot be tolerated; and in such circumstances where there is a fundamental disagreement regarding the truth, it is impossible to have unity without the abandonment of the position on one side.

Anastasius prayed for the conversion of heretics and for the triumph of truth through persuasion rather than through coercion, for the unity of Christians to be accomplished through love and not imposed through power and coercive force. Following the words of Paul:

The Lord's servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful. Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth

2 Timothy 2:24-25

Encounters with Islam

Anastasius lived during Islam’s rapid expansion—Arab conquests transforming the Mediterranean world, Christian communities coming under Muslim rule, theological debates between Christians and Muslims occurring regularly. He engaged these challenges both through prayer and through apologetic works.

Anastasius met the challenge of defending against Muslim attacks using both prayer and reasoning. When defending against Muslim arguments regarding the Trinity, as well as the Incarnation of Jesus, Anastasius realised that it would not suffice to dismiss them as false arguments; rather there was some element of truth within these arguments. Therefore, the necessity of spiritually considered responses to Muslim attacks against Christianity is to be approached with logic while recognising that salvation is contingent upon God’s grace, through which we can come to faith in Christ.

Anastasius also echoes the example of the Apostle Paul, as recorded in Acts 17, in his encounter with the philosophers in Athens, wherein he established a commonality with them and respected their beliefs and argued from the Scriptures with them.

While reason and logical explanations may serve to prepare one’s heart for spiritual growth and salvation, conversion to Christ is solely God’s work (1 Corinthians 3:6-7).

The Practice of Fasting

As a desert ascetic, Anastasius adhered to an extremely strict regimen regarding food intake, limiting both quantity and time periods for eating, and completely avoiding meat.

Limiting food intake through fasting also provides a personal awareness of the need for God to fulfil our physical need for food by demonstrating that

Man shall not live on bread alone, but on every word that comes from the mouth of God

Matthew 4:4

He used Christ’s example of fasting forty days in preparation for confronting the Devil (Matthew 4:1-2) and also applied the fast associated with the journey to Mount Sinai (Exodus 34:28) and Horeb (1 Kings 19:8) of Moses and Elijah for preparation for spiritual victory through prayer.

Furthermore, Anastasius cautioned against fasting with a sad disposition. Anyone fasting or praying and worshiping should do it joyfully and not out of obligation. As Jesus said:

When you fast, do not look somber as the hypocrites do... But when you fast, put oil on your head and wash your face, so that it will not be obvious to others that you are fasting

Matthew 6:16-17

Anastasius placed a great emphasis on not fasting to the point where you cannot fulfil your routine duties as a monk; thus, you are not fulfilling the purpose of your fast, as was intended. Some monks have grossly misinterpreted fasting, fasting too long, fasting beyond the capacity of their body to endure, or have harmed themselves through excessive fasting.

Wisdom Literature and Contemplation

Anastasius greatly valued the wisdom literature of the Scriptures, especially Proverbs, Ecclesiastes and Sirach because these writings provide training for developing discernment and practical insights for how to conduct one’s life and for providing insight about spirituality through contemplation.

He meditated on Proverbs 4:7:

The beginning of wisdom is this: Get wisdom. Though it cost all you have, get understanding.

Wisdom is worth any price—more valuable than silver or gold (Proverbs 3:13-14), more precious than rubies (Proverbs 8:11).

In addition to being practical and creative, wisdom has to have “the fear of the LORD” (Proverbs 9:10)—which is to acknowledge the eternal presence of God and to humbly submit to the authority of God.

Anastasius also contemplated Jesus, the embodiment of wisdom, as the source of wisdom. Paul wrote: “Christ the power of God and the wisdom of God” (1 Corinthians 1:24) and “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). Faith is true wisdom, he is growing in faith, and he is conformed to the image of Jesus.

Prayer in Old Age

Anastasius lived well into his seventies—exceptional longevity for his era. His later writings reveal a soul matured through decades of prayer, deepened through years of contemplation, and seasoned by long experience of God’s faithfulness.

Growing older brings about unique opportunities and blessings. As an individual grows in age, the amount of activity that was able to be achieved externally also declines, however his level of internal prayer only intensified.

For Anastasius, as he began to understand that his death would soon be upon him, he evaluated his priorities, focused on the essentials of life, and purified his devotion to God.

He reflected on Psalm 71:18 as he aged:

Even when I am old and gray, do not forsake me, my God, till I declare your power to the next generation, your mighty acts to all who are to come.

An individual is not only responsible for transmitting knowledge and wisdom throughout the world, but they are also responsible for teaching the young to respect and honor tradition.

As Anastasius continues to mature in his knowledge of God, he will become increasingly aware of his own mortality. Rather than viewing death as a reality that he must prepare for, he looked forward to his own death as an opportunity to encounter God. Philippians 1:21 “For to me, to live is Christ and to die is gain” (Philippians 1:21).

The prayers Anastasius offered during his old age included expressions of gratitude for God’s mercy extended to him during his life and trust and hope in God’s grace for him while trusting that God will sustain him throughout the decline of his body. He anticipated the resurrection and life in God’s eternal presence.

Legacy of Sinaitic Spirituality

St. Anastasius of Sinai has gifted to the Church an approach to spirituality that is distinct from the majority of those who live outside the monastic life. That spiritual life has been developed through the gift of Sinaitic spiritual growth through the sacrifice of Moses in coming to meet with God upon the holy mountain.

By having both a mystical approach to God and a practical way of defending one’s faith in God, the Church may be able to witness the ways in which the two approaches complement rather than compete with each other. The logical progression of St. Anastasius’ pastoral ministry will demonstrate how theology can serve the needs of the Church when it has been developed over many years of faithful devotion rather than through short-lived zeal and emotion.

Conclusion

St. Anastasius of Sinai serves as an example of how spirituality can vary based upon one’s geographical location; living in sacred places will impact the way an individual prays to God.

We are invited to reflect on the burning bush that Moses encountered and see that the paradox of the burning bush, the impossibility of fire that does not consume a person, and the mystical wonder of the gift of God’s divine fire and cloud are examples of how God reveals himself to humanity.

May we approach God with holy reverence, as we would remove our shoes before tipping our hat to the holy ground of God. Sanctifying the mind is the process of bringing thoughts to control of our minds and being willing to remove any distractions that might distract us away from engaging in devotion to God.

As we seek to deepen our own experience of God, Byzantine Spirituality reminds us that we should be developing unity between our theology and our prayer. We must allow our conversations with God to shape our understanding of who God is and from this experience develop orthodoxy or right belief in God.

We should also use all our resources to defend the truth of God, both with courage and with love, showing care to our neighbors, both as a demonstration of our belief in the truth of God as given through Jesus Christ and as an example to them that we are part of his body.

We are also encouraged to ascend the mountain of contemplation by progressing through the stages of purification of our souls from sin, illuminating our minds through contemplation of what is good and right according to God’s teachings, and finally entering the cloud of God; therefore, we too may come to know God beyond all knowledge.

Finally, we should participate in the sacraments of baptism, the Eucharist, and the anointing of the Holy Spirit as true experiences of meeting Christ, instead of treating them as mere symbols.

To the God who appeared in the burning bush, who spoke from Sinai’s summit, who became flesh in Christ, and who dwells within believers through the Spirit—Father, Son, and Holy Spirit—be glory, honor, and worship, from the heights of the mountain to the depths of the valley, from Sinai’s sacred slopes to earth’s farthest corners, now and forever. Amen.