Ὁδηγóς, seu dux vitae / XLII opuscula … — Ingolstadt 1606

Ὁδηγóς, seu dux vitae adversus Acephalos. Nunc primum ex Bibliotheca inclytae Reipublicae Augustanae, graece et latine editus. Studio & opera Iac. Gretseri … 

Accesserunt XLII opuscula Theodori Abucarae, Episcopi Cariae, contra varios Infideles, Severianos, Nestorianos, Iudaeos & Mahometanos. Ex bibliotheca … Bavariae Ducis Maximiliani &c. … — Ingolstadii, Ex Typographeo Adami Sartorii. Anno Domini M.DCVI.

Ingolstadt, Sartorius, 1606 1.200 €

First editions

4to (24), 549 p. 18th century calf, spine gilt, rubbed along edges; head & foot of spine chipped. Hoffmann I 151; ustc 2105509 (16 copies).

Wikipedia/Anastasius:

Anastasius Sinaita (Greek: Ἀναστάσιος ὁ Σιναΐτης; died after 700), also called Anastasius of Sinai or Anastasius the Sinaite, was a Greek writer, priest and abbot of Saint Catherine’s Monastery on Mount Sinai.

Life: What little is known about his life is gathered from his own works. In Antiquity, he was often confused with the bishop and writer Anastasius I of Antioch (559–598), and the authorship of various works attributed to Anastasius of Sinai is still vigorously disputed. A canon has been tentatively accepted by modern scholars, but even among these Anastasian works there are spurious sections. His writings concern questions and answers about issues of Christian dogma, ritual, and lifestyle (catechism); sermons; and exegesis. He was fond of tracing the etymologies of key Christian terms; he was erudite in the Bible and early Patristic literature; and he had a pervasive interest in the nature of God and man, especially in the person of Christ (Christology). He was not reluctant to develop and express his own theories about key ecclesiastical issues, which led to later commentaries, emendations, and perhaps even censorship of parts of his works.

The principal works transmitted under Anastasius‘ name include the Viae Dux, Quaestiones et Responsiones, Hexaemeron, Homilia i, ii, iii de creatione hominis, and the Narrationes. The Viae Dux – also called the Hodegos (Greek transliteration) and „Guide Along the Right Path“ (English translation) – was written in defense of the Chalcedonian Creed. A collection of works by Anastasius, the Viae Dux served to support the true faith and to counter the attacks of heretics, in particular Monophysites.

Wikipedia/Theodoros Abu Qurrah:

Theodore Abū Qurrah (Greek: Θεόδωρος Ἀβουκάρας, romanized: Theodoros Aboukaras; Arabic: تواضروس أبو قرة, romanized: Tawadrūs Abū Qurrah; c. 750 – c. 825) was a 9th-century Melkite bishop and theologian who lived in the early Islamic period.

Biography. Theodore was born around 750 in the city of Edessa (Şanlıurfa), in northern Mesopotamia (Urfa, Turkey), and was the Chalcedonian Bishop of the nearby city of Harran until some point during the archbishopric of Theodoret of Antioch (795–812). Michael the Syrian, who disapproved of Theodore, later claimed that the archbishop had deposed Theodore for heresy, although this is unlikely. While it has been suggested that Theodore was a monk at the monastery of Mar Saba, there is little evidence for that. It is known for certain, however, that between 813 and 817 he debated with the Monophysites of Armenia at the court of Ashot Msakeri.

Around 814, Theodore visited Alexandria. On his way, he sojourned at Sinai where, for one Abū ‚l-Tufayl, he wrote the Book of Master and Disciple (now ascribed to „Thaddeus of Edessa“). The final historical record to his life is the Arabic translation of pseudo-Aristotle’s De virtutibus animae, most likely round 816. He died probably between 820 and 825.

Writings. Abū Qurrah was among the earliest Christian authors to use Arabic alongside Abu-Ra’itah of Tikrit, Ammar al-Basri and Abdulmasih al-Kindi. His works were referenced and reused by other Arab Christian writers such as the eleventh century bishop Sulayman al-Ghazzi. Some of his works were translated into Greek, and so circulated in Byzantium. He wrote thirty treatises in Syriac, but none of these have yet been identified. His writings provide an important witness to Christian thought in the early Islamic world. A number of them were edited with German translations by Georg Graf and have now been translated into English by John C. Lamoreaux.

Abū Qurrah argued for the rightness of his faith against the habitual challenges of Islam, Judaism and those Christians who did not accept the doctrinal formulations of the Council of Chalcedon, and in doing so re-articulated traditional Christian teachings at times using the language and concepts of Islamic theologians: he has been described by Sidney H. Griffith as a Christian mutakallim. He attracted the attention of at least one Muslim Mu’tazilite mutakallim, Isa ibn Sabih al-Murdar (died 840), who is recorded (by the biobibliographical writer, Ibn al-Nadim, who died in 995) as having written a refutation of Abū Qurrah. The subjects covered were, in the main, the doctrine of the Trinity, the Incarnation, and the Sacraments, as well as the practices of facing east in prayer (rather than towards Jerusalem or Mecca), and the veneration of the cross and other images.

In Abū Qurrah’s Questions of Priest Musa, in the course of its first two discourses („On the Existence of God and the True Religion“) he used a thought experiment in which he imagined himself having grown up away from civilization (on a mountain) and descending to ‚the cities‘ to inquire after the truth of religion: an attempt to provide a philosophical argument in support of Chalcedonian Christianity from first principles.

Theodore also translated the pseudo-Aristotelian De virtutibus animae into Arabic from Greek for Tahir ibn Husayn at some point, perhaps around 816.