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The anthropological outline of Isaac of Nineveh (7th century) is based primarily on Theodore of Mopsuestia and Evagrius Ponticus, authors who are well known to represent very di erent, if not contradictory, anthropologies: Antiochian and Alexandrian, respectively. Isaac of Nineveh belongs to the large tradition of East Syriac mystics that ourished from the middle of the seventh century through the end of the ninth century and he is one of the most original theoretical minds among the exponents of this literary movement, like John of Dalyatha, Dadisho Qatraya, Joseph Hazzaya, etc. With regard to its relation to the Alexandrian and Antiochian legacies of Christian thought, this movement as a whole is characterised by a fertile synthesis of the thought of Evagrius Ponticus and of Theodore of Mopsuestia. While the la er had been the main christological and exegetical authority in the East Syriac Church since the last decades of the 5th century, the former became only gradually an authority in ma ers of ascetical practice and spirituality. It was probably the School of Nisibis, where most of the East Syriac bishops and high clergy received their theological education in the 6th century, that imparted to these two authors such outstanding authority.1 Babai the Great, in the introduction to his Commentary on Evagrius’ Capita Gnostica, gives us a testimony of their authority by referring to Theodore and Evagrius as “teachers of

SOME OBSERVATIONS ON THE THEOLOGICAL ANTHROPOLOGY OF ISAAC OF NINEVEH AND ITS SOURCES