Beruflich Dokumente
Kultur Dokumente
Pirtea 249
dass man sie als „only Byzantine church in Sardinia to possess an inscribed cross
plan“ bezeichnete (S. 74).
Zusammenfassend lässt sich feststellen, dass Johnson einen faszinierenden
Überblick über eine Reihe von spätantiken und mittelalterlichen Kirchen auf
Sardinien bietet, die bisher zu wenig Beachtung gefunden haben.Verdienstvoll ist
darüber hinaus der Verweis auf die Bedeutung des „Byzantinischen“ für die Ge-
schichte und Kultur dieser Insel, woraus sich aber die Bezeichnung „byzantinisch“
für die besprochenen Kirchen nicht zwingend ableiten lässt.
Prof. Dr. Michael Altripp: Theologische Fakultät, Am Rubenowplatz 2/3, 17489 Greifswald,
Deutschland; michael@altripp.eu.
Nestor Kavvadas, Isaak von Ninive und seine Kephalaia Gnostika. Die Pneuma-
tologie und ihr Kontext. Supplements to Vigiliae Christianae, 128. Leiden/Boston,
Brill 2015. ix, 193 p. ISBN 978 – 90 – 04 – 28440 – 1 (hardback); ISBN 978 –
90 – 04 – 28483 – 8 (e-book).
See N. Kavvadas, Some observations on the theological anthropology of Isaac of Nineveh and
its sources. Scrinium () – ; idem, Theology of language and liturgical prayer in Isaac
of Nineveh. Scrinium () – ; idem, On the relations between the eschatological
doctrine of Isaac of Nineveh and Theodore of Mopsuestia. Studia Patristica () – ;
idem, Theodore of Mopsuestia as a source of Isaac of Nineveh’s pneumatology. Parole de l’Orient
() – ; idem, Der Geist Gottes und die Vergöttlichung des Menschen bei Isaak von
Ninive, in D. Bumazhnov/ H.-R. Seeliger (eds.), Syrien im .–. Jahrhundert: Akten der . Tübinger
Tagung zum Christlichen Orient (Tübingen, June – , ). Tübingen , – .
N. Kavvadas (transl.), Ἰσαὰκ τοῦ Σύρου ᾿Aσκητικά, μετάφραση ἀπὸ τὰ συριακά. Thira –
.
See A. Rigo (ed.), Theologica Minora: the minor genres of Byzantine theological literature.
Turnhout , especially the articles by P. Van Deun and P. Géhin.
250 Byzantinische Zeitschrift Bd. 109/1, 2015: II. Abteilung
Prof. Bettiolo has already published a full annotated Italian translation of the Kephalaia;
see: P. Bettiolo, Isaaco di Ninive: Discorsi spirituali: Capitoli sulla conoscenza, Preghiere,
Contemplazione sull‘ argomento della gehenna, Altri opuscoli. Magnano .
N. Kavvadas, Isaak von Ninive …, bespr. von A. Pirtea 251
complex relationship between the scholastic and the mystical positions (see e. g.
p. 41, note 48), one that would, in fact, allow for their coexistence and
complementarity.⁶³
Kavvadas makes a much more convincing case for the existence of a conflict
between scholastics and mystics in the subsequent chapter (ch. 4, p. 46 – 51). The
two groups are shown to hold diverging views on pneumatology, more specifi-
cally on the mode and degree of the Holy Spirit’s presence in the Christian
community. Kavvadas adduces a conspicuous passage from the Second Part,
where Isaac places the life of the church as a whole (“our mother, the Catholic
one”)⁶⁴ on the “level of the soul in its fulness”,⁶⁵ with the implication that the
few individuals who reach the superior “level of the spirit” would possess a
higher authority than the church itself (p. 48). Isaac’s intriguing claim, if cor-
rectly interpreted, would certainly call for a comparison with the position of
Theodore of Mopsuestia and others, on the “pneumatic primacy” of the church
vs. the ascetic individual. These considerations however, to which Kavvadas
immediately adds the caveat that the ascetics only sought “theological and in-
dividual freedom” within the confines of the church (p. 50 – 51), are not seriously
taken up again later.
Having addressed the problem of pneumatology, the author makes a neat
transition to Part Two of the book, in which Isaac’s doctrine of the Holy Spirit
enters into focus. In a first step (ch. 5, p. 58 – 66), Kavvadas sets out the cosmo-
theological background of Isaac’s pneumatology, esp. his indebtedness to The-
odore of Mopsuestia’s “two-world theology” and the same author‘s doctrine of
original sin. The present world is understood by both Theodore and Isaac as a
Shim’on d-Taibuteh (th c.) is said by Kavvadas to protest explicitly against “schoolmen”
(p. , n. ). However, the passage in question seems to allow for a more conciliatory inter-
pretation as well. Consider, for instance, the following sentence: “As the knowledge of honey
draws us near the delight of its taste, so also the knowledge of the teaching of wisdom of the
world precedes the knowledge of the spiritual teaching of the [Holy] Books, which itself precedes
the mysteries of grace, and each of them helps the other in the study and exertion of labours” (A.
Mingana, Woodbroke Studies VII. Cambridge , ; my emphasis, AP). In another text,
which strongly resembles Sergius’ of Resh’ayna’s Memrā on Spiritual Life, § (ed. P. Sher-
wood, Mimro de Serge de Reshayna sur la vie spirituelle. L’Orient syrien , , ), Shim’on
also appears to appreciate the mathematical sciences as a preparatory stage for mystical
knowledge (see Mingana, ).
The Syriac is somewhat unclear at this point. The text reads: qtwlyqws ʾmn, lit. “our mother,
the Catholicos” (Isaac, Second Part XX, , transl. S. Brock, ‘The Second Part’, Chapters IV–LI.
CSCO, . Louvain , ). Brock adds: “Since the accompanying verb is feminine, perhaps
qtwlyqy (not ‐qws) is meant, i. e. ‘Catholic (Church)’.”
Isaac, Second Part XX, (Brock, ).
252 Byzantinische Zeitschrift Bd. 109/1, 2015: II. Abteilung