The article examines the views of Anastasius sinait on the place of the ancient philosophical heritage in dogmatics and dogmatic polemics based on the material of His main Christological work "Guidebook". The introductory part of the treatise is analyzed, where Anastasius sinait compares certain provisions of philosophical knowledge with the provisions of the Christian faith, coming to the conclusion that the philosophical terminological and conceptual apparatus is unsuitable for Christology and triadology. Similar views are defended by Anastasius sinait throughout the treatise, emphasizing that all the key heretical errors are rooted in the heretics ' fascination with pagan philosophy. According to the Abbot, Aristotle with his teaching about the identity of nature and hypostasis had a particularly negative impact on Christian thought. It is this teaching, he believes, that underlies Monophysitism. The question is raised about the sources of Anastasius sinait's ideas about ancient philosophy. It is shown that Anastasius sinait himself was extremely poorly acquainted with the works of ancient philosophers. In most cases, when it refers to a philosophical position, its source can only be determined approximately. It is suggested that the sources of Anastasius ' ideas about philosophy are probably Christian adaptations of commentaries on Aristotle of the Alexandrian school. The article also raises the question of the reasons for such a negative attitude of Anastasius sinait to ancient philosophy, which implies not only careful interaction with it, which is typical, for example, for Leontius of Byzantium, Theodore of Raifa, Maximus the Confessor, John of Damascus, but also a radical criticism of philosophical knowledge. It is tentatively suggested that the reason for this is that the Monophysite theological tradition of the sixth and seventh centuries was more dependent on Aristotle than the chalcedonite one. In any case, the position of the "guide" of Anastasius sinait in the late Eastern Christian theological tradition is unique. It is characterized by the desire to minimize the influence of the ancient philosophical tradition on Christian theology. It offers a systematic work with theological concepts that does not depend on the "Hellenic" tradition.