In this classic book, John of Damascus laboured to form one complete, clear, and brief theological work that would summarize all Christian doctrine that had been passed down and agreed upon. The following was said of the book: The result was an inexhaustible storehouse of tradition in which nothing is to be found that has not been either approved by the ecumenical synods or by the established leaders of the Church.

This book is a treasure trove of the distilled counsels of St. John Chrysostom distilled from his thorough knowledge of and love for the Holy Scriptures and his profound respect for and obedience to the mind of the Church concerning matters of great interest and importance to people of all ages and circumstances: virginity, chastity, celibacy, marriage, contraception, parenting, family life, sexual practices, divorce, remarriage, and widowhood.

Many Christians today divide ancient Jewish and Christian literature into two categories: what is in the Bible and what is not. The Christian East, however, has traditionally described a third category considered beneficial for Christians to listen to in the home: “apocrypha.” These texts, from the centuries before and after the Incarnation of Jesus Christ—beyond even the larger canons of the Orthodox and Roman Catholic Old Testaments—reveal to us the religious world and theological framework of the apostles and early Church Fathers.

It is often said that the Orthodox Church is a hospital and that our understanding of salvation is therapeutic. Here Met. Kallistos explores what this means in many different ways, and helps us to understand more deeply our relationship with Christ the physician of souls and bodies, who came to save and to heal both us and the world.

The audiobook version of this book on an approach to the world and life within it stems from the liturgical experience of the Orthodox Church. The author understands issues such as secularism and Christian culture from the perspective of the unbroken experience of the Church, as revealed and communicated in her worship, in her liturgy—the sacrament of the world, the sacrament of the Kingdom.

It is one of the great mysteries of life that in atmospheres of the harshest cruelty, a certain few not only survive, but emerge as beacons of light and life. Father Arseny, former scholar of church art, became Prisoner No. 18736 in the brutal "special sector" of the Soviet prison camp system.

How do we acquire this mind of Christ and where is it to be found? For the Orthodox Christian, salvation is the acquisition of this mind of Christ which is to be found in the Church. This acquisition moves us from the image of God to the likeness of God; through our obedience to this call we begin to know God and this knowledge is eternal life (John 17:3). This small book hopes to begin to answer how acquiring the mind of Christ is possible and why it is necessary in our lives today.

Since the advent of the internet, it has become increasingly obvious that our society suffers from a pornography problem—and Orthodox Christians are no exception. While many practical resources are available to help those who struggle with pornography use, these fail to address the problem at its deeper, spiritual root.

In The Whole Counsel of God, popular writer and podcaster Fr. Stephen de Young gives an overview of what the Bible is and what is its place in the life of an Orthodox Christian, correcting many Protestant misconceptions along the way. Issues covered include inspiration, inerrancy, the formation of the biblical canon, the various texts and their provenance, the place of Scripture within Orthodox Tradition, and how an Orthodox Christian should read, study, and interpret the Bible.

Saint Anthony of Egypt was a pioneer of the monastic tradition, who inspired the establishment of Christian monastic orders in Europe and beyond. An important event in St. Anthony's life was his encounter with demonic forces in the desert. This occurrence has been covered extensively in art and literature.

Too often, we as hierarchs, clergy, and lay leaders speak to our people about giving to meet the needs of the church or the needs of the poor, but we forget to teach that the true need for each and every one of us is simply to give.

This audiobook has been made for three purposes. First, to provide the Orthodox listener with a competent overview of the history of Protestantism and its major traditions, from its beginnings in the 16th century to the present day. Second, to acquaint Orthodox and non-Orthodox listeners with a narrative of the historical relations between the Orthodox East and the Protestant West. Finally, to provide a summary of Orthodox theological opinion on the tenets of Protestantism.

These are the words or sayings (Apophthegmata), of various monks (the abbas, i.e. fathers) who lived in the deserts of Egypt between 250 A.D. and 400 A.D. They cover topics such as love, poverty, fasting, humility, and prayer, and there is usually a short story that gives the context of the sayings. These sayings are one of the few surviving records of the first monks such as St. Anthony the Great and St. Pachomius, who followed a strict way of life. Their sole aim was to draw closer to God through their labours.

In 1962, the young Eugene Rose - the future Hieromonk Seraphim - undertook to write a monumental chronicle of the abandonment of truth in the modern age. Of the hundreds of pages of materials he compiled for this work, only the present essay, on nihilism, has come down to us in completed form. Here Eugene reveals the core of all modern thought and life - the belief that all truth is relative - and shows how this belief has been translated into action in our era. Today, more than half a century after he wrote it, this essay is more timely than ever.

Popular author and speaker Fr. Stephen Freeman explores the roots and meaning of both toxic and healthy shame, revealing the crucial importance of this understanding for our relationship with God.

The seven works in this volume (some translated for the first time) explore the great human mystery of death and the promise of eternal life. They present—along with On the Soul and the Resurrection (PPS 12)—a vision that is consistent, philosophically profound, and characteristic of Gregory’s wider theology.

Considered by many to be the final and crowning work of the patristic age, St John of Damascus’ On the Orthodox Faith addresses all the major areas of Christian belief: Trinitarian theology, Christology, soteriology, the sacraments, the veneration of icons, saints, relics, and much more.

The last half of the 20th century saw the establishment of the reputation of St Maximus the Confessor as the greatest of all Byzantine theologians, with a wholeness of vision that speaks directly to many of our concerns today. Until very recently, however, little of his work has been available in English translation, save for some collections of brief reflections arranged in centuries and a few brief treatises, too easily classified as "spirituality."

By any standard, this is a classic of Christian theology. Composed by St. Athanasius in the fourth century, it expounds with simplicity the theological vision defended at the councils of Nicaea and Constantinople: that the Son of God himself became "fully human, so that we might become god."

The Chapters on Theology is one of Maximus’ most eclectic writings. In this short piece, Maximus discusses many diverse themes, including God's relation to the cosmos, monastic discipline and life, scriptural difficulties, and his vision of the consummated universe in relation to the incarnate Word of God. The work is arranged into 200 “chapters,” which are often pithy pearls of wisdom that monks could learn from the respected figure of an elder or abbot. Chapters tend to address a range of issues monks would face in the course of their spiritual progress.

How do we acquire this mind of Christ and where is it to be found? For the Orthodox Christian, salvation is the acquisition of this mind of Christ which is to be found in the Church. This acquisition moves us from the image of God to the likeness of God; through our obedience to this call we begin to know God and this knowledge is eternal life (John 17:3). This small book hopes to begin to answer how acquiring the mind of Christ is possible and why it is necessary in our lives today.

St Gregory of Nyssa wrote the Catechetical Discourse as a handbook for his catechists, to help them defend and articulate the foundations of the faith, the Trinity, creation and the image of God, the fall and the nature of evil, the saving work of Christ, and the sacraments of baptism and the Eucharist. The Discourse draws upon the previous tradition—especially Origen, St Methodius of Olympus, and, above all, St Athanasius' On the Incarnation (PPS 44)—and influences later fathers like St John of Damascus in his On the Orthodox Faith (translation coming soon to SVS Press).

The modern world doesn't acknowledge but is nevertheless haunted by spirits—angels, demons, and saints. In our time, many yearn to break free of the prison of a flat, secular materialism, to see and to know reality as it truly is. What is this spiritual reality like? How do we engage with it well? How do we permeate everyday life with spiritual presence?

These are the words or sayings (Apophthegmata), of various monks (the abbas, i.e. fathers) who lived in the deserts of Egypt between 250 A.D. and 400 A.D. They cover topics such as love, poverty, fasting, humility, and prayer, and there is usually a short story that gives the context of the sayings. These sayings are one of the few surviving records of the first monks such as St. Anthony the Great and St. Pachomius, who followed a strict way of life. Their sole aim was to draw closer to God through their labours.

Maximus' vision of the liturgy contemplates the interpenetrating relationships of all things with each other and with Christ, in whom all things cohere. The church building, the human being, and the cosmos are all mutually related and symbolically reflect each other. Further, in the liturgy, we enter into the mystery of Christ.

This audiobook has been made for three purposes. First, to provide the Orthodox listener with a competent overview of the history of Protestantism and its major traditions, from its beginnings in the 16th century to the present day. Second, to acquaint Orthodox and non-Orthodox listeners with a narrative of the historical relations between the Orthodox East and the Protestant West. Finally, to provide a summary of Orthodox theological opinion on the tenets of Protestantism.

Apostolic Tradition, as this text is best known, was identified in the early twentieth century as the work of Hippolytus, a Christian leader from third-century Rome. The text provides liturgical information of great antiquity, and as such has been massively influential on liturgical study and reform, especially in Western Churches. The second edition of this crucial liturgical document continues Fr Stewart's influential work of re-evaluating the evolution of church hierarchy in the early Church.

In this classic book, John of Damascus laboured to form one complete, clear, and brief theological work that would summarize all Christian doctrine that had been passed down and agreed upon. The following was said of the book: The result was an inexhaustible storehouse of tradition in which nothing is to be found that has not been either approved by the ecumenical synods or by the established leaders of the Church.

Jacob of Serug was born at Curtem on the Euphrates, ca. 451. Very little is known of his life. He probably studied at the school of Edessa. He became a monk and priest. Early in life, he began writing, and is thought to have composed more than 700 homilies. Jacob, "flute of the Holy Spirit and harp of the faithful church," has a great love of the Mother of God. In this volume, four homilies have been chosen from the Syriac texts.

The resurrection from death is a strong component of the Christian faith, which the Nicene Creed, affirms stating: "We look for the resurrection of the dead, and the life of the world to come." The early Christian writers Irenaeus and Justin Martyr, in the second century, wrote against the widespread idea of their time that only the soul survived. In like manner, we have this later writing of St. Gregory of Nyssa (335-395 AD) which clearly articulates the position that a person is both soul and body and that Christ has promised to raise them both.