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Much has been made in some circles that St. Isaac is fully accepted as was a saint in member of the Orthodox Church, though during his lifetime, he was [[canons of Persia (law)|canonically]] a member of known today at the [[Assyrian Church of the East|Church of the East]]), a church that which has been associated with the [[Nestorianism|Nestorian heresy]], although that charge is contested today. His writings nevertheless came to be extremely popular in The first edition (1984) of the Orthodox monastic circles and are well-known for their Orthodoxy. Most contemporary Nestorians rejected English translation of St. Isaac's three thesesAscetical Homilies contained an extensive Epilogue entitled "A Brief Historical and Theological Introduction to the Church of Persia to the End of the Seventh Century," written by Syriac scholar Dr. Dana R. Miller of Fordham University, which, although they are not known has been summarized thusly in their exact form, were Orthodox the new (2011) more compact second edition: "Saint Isaac was and still is commonly called 'Nestorian Bishop of Nineveh' and incompatible with the Church of Persia of his day, 'Nestorian heresy'.The [http://www.newadvent.org/cathen/08176a.htmfirst edition] One Epilogue endeavored to demonstrate that the teachings of Nestorius did not inform the theology of the Church of Persia; that the writings of Theodore of Mopsuestia known to her were partial and imperfect translations, and that the controversy his extant prayers writings caused in the Greek-speaking world were mostly unknown to Christ makes the Church of Persia, cut off by linguistic differences and political boundaries; that in some cases it difficult for one was extremism on the part of the Monophysites that led the Church of Persia to maintain take a stance that the holy monk was might seem to lend itself to a Nestorian.[httpinterpretation, such as the cautious avoidance of the term Theotokos to avoid Monophysite Theopaschism, though she professed the Virgin's Son to be perfect God and perfect man; that the fraternal relations with Byzantium remained open://www.newadvent.org/cathen/08176a.htm] no general and hardened opposition to the Fourth [[Veneration]Ecumenical] Council created a final division between the Church of Persia of Saint Isaac's day and the 'Chalcedonian' Church, as it did with the Monophysites, for him grew, and he came to be incorporated into whom the rejection of the Orthodox calendar Council of Chalcedon became a defining element of saintstheir identity. His inclusion is thus an indication Its aim, in a word, was to show that the Church does not regard [[canonical territory|canonical boundaries]] as being the litmus test of OrthodoxyPersia to which Saint Isaac belonged was neither heretical in theology nor schismatic in confession." (pages 74-75, "Ascetical Homilies of Saint Isaac the Syrian", Revised Second Edition, translated and published by Holy Transfiguration Monastery, Brookline, MA, 2011)

*''The Ascetical Homilies of Saint Isaac the Syrian'' , by Holy Transfiguration Monastery (19851984). ISBN 978-0913026557. *''The Ascetical Homilies of Mar Isaac of Nineveh'' , by Paul Bedjan (2007). ISBN 978-1593333898. (Texts of the homilies are in Syriac.)*''The Ascetical Homilies of Saint Isaac the Syrian'', Revised Second Edition, by Holy Transfiguration Monastery (2011). ISBN 978-0943405162 *''Mystical Treatises by Isaac of Nineveh'', by A. J. Wensinck (1923). Reprinted by [http://www.lulu.com/product/paperback/mystic-treatises-by-isaac-of-nineveh/1109375?productTrackingContext=search_results/search_shelf/center/1 Lulu.com]*''Isaac of Nineveh (Isaac the Syrian) 'The Second Part', Chapters IV-XLI'', by Sebastian Brock (1995). ISBN 9068317091