ORLAPUBS P. R26: ORTHODOX READING MATERIALS

Which readings to recommend to inquirers and catechumens is a delicate matter and is usually done in such a thoughtless manner as to yield more obfuscation than enlightenment. The reason why the choices can have such profound consequences is simple: Since coming to Orthodox literature from a non-Orthodox thought world will read the words in terms of Western or other non-Orthodox meanings. Given the gulf between the assumptions and premises of the Orthodox thought world and Western Christian and non- Christian thought worlds, it is incumbent on all concerned to ensure that great care is taken (though it seldom is) in the choice of readings offered to inquirers and catechumens. (Encyclopaedia articles and books that discuss ecclesiastical government and not much else are useless; and history alone can prove unhelpful, if not dull.)
Part of these failings is viewing religious teachings as simply a list of beliefs and/or dos and don'ts, rather than assuming that such beliefs form a coherent system and realizing that the words used to express them are formed by--i.e. take their meanings from--the axioms and premises of the Orthodox paradigm--not from the paradigms a non-Orthodox inquirer would automatically assume. Just handing an inquirer Lossky's book with the mistranslated and wholly misleading title, The mystical theology of the Eastern Church, for example, can be more of a turn-off than a turn-on. What is needed is an introduction to the introductions, i.e. readings

The following large volume, published by Orchid Land Publications (and sent by email) has been written to remedy this problem; it goes way beyond other introductions to Orthodox Christianity, offering different chapters at different levels of understanding:

PARADIGM INCOMPATIBILITIES THAT MAKE
OUR EASTERN ORTHODOX CHRISTIANITY NON-THINKABLE FOR THE NON-ORTHODOX:

THE BOOK THAT I WISH HAD BEEN AVAILABLE
WHEN I FIRST HEARD ABOUT HOLY ORTHODOXY

that describe the Orthodox thought world and show how it causes the Orthodox and others to read similar words with different--and not seldom conflicing--meanings. Just as new students are given an "orientation," so that those approaching the Orthodox ways of thinking should undergo a re-orientation before sampling the volumes on offer. Inquirers also need an Orthodox translation of the New Testament that correctly reflects the Greek--that the Creator is not a "Word" but the Reason and Wisdom of God; that St. Paul uses energy terminology 26 times; that creature does not correctly render ktísis, etc. In fact, they need to know the difference between dýnamis and energy that was part and parcel of the thinking of speakers of Hellenistic Greek but which seems to be unknown to Western translators and interpreters. Initiates need to know what the relation of the Assimilation to God was and is to the Icon or Image of God, since humanity was created "according to" both (Gen. 1:26). The only New Testament to recommend is THE ORTHODOX NEW TESTAMENT published by the Holy Apostles Monastery, POB 3118, Buena Vista, CO 81211; email: apostles@amigo.net. This excellent work consists of two volumes with copious Patristic commentaries (unfortunately translated largely by Western scholars) accompanying (as end notes) a large proportion of the verses.
     Even when a writing is correctly translated, its senses for an Orthodox and a Latin and a Protestant will often be in total conflict. See R265.html for Grace and the divergence of Eastern and Western understandings of the Fall and Salvation.
     The first introduction to the Fathers after such a re-orientation is often (and rightly so) the 4-volume collection called the PHILOKALIA, compiled by St. Nikodemos of the Holy Mountain & and St. Makarios of Corinth; translated from the Greek by G. E. H. Palmer, Philip Sherrard, and Bishop (then Archimandrite) Kallistos (Ware); and published (also in paper-back form) by Faber & Faber. For Orthodox piety, one could hardly do better, despite defects in the translations. But that does not mean that shorter volumes are not valuable AFTER the re-orientation mentioned above; in some instances, these may prove more accessible. Entirely to be avoided are Uniate printings of would-be Orthodox materials like Moghila's Catechism. One also needs to be aware that Roman Catholic notes were added to the Pedalion (Rudder [Orthodox Canon Law) during the 4 or 5 centuries of the Latin captivity of Orthodoxy, during which time the Turks forbade the printing of Christian books in the Balkans, and such materials had to be sent to Venice, a papal region, for printing. This explains how the idea of seven, rather than (correctly) nine), Orthodox Ecumenical Synods grew up in peoples minds; the last two were censored out in Venetian printings: The Latins eliminated mention of those and of St. Evyenikos of Ephesos and St. Gregory Palamãs.
     Letters from some correspondents indicate that it would be helpful if they avoided Orthodox lists and forums on the Internet, since no few of the chat groups are participated in by extremists of one kind or another and indeed by relativists; intiates may not know how to sift these out and seek only such as might prove beneficial. Some inquirers are sure to (have) read D. Clendennin's apologia for not becoming Orthodox. The only way to avoid misinterpreting Orthodox materials is to begin at the right place--the premises of its thought world (paradigm), which (CLICK HERE) are so entirely different (where not contaminated by the centuries of the Latin Captivity) from those of Western Christianity.

A leading patristic authority has suggested beginning one readings with St. Cyril of Jerusalem's Catechetical lectures and then going to St. John of Damaskós's Exact exposition of the Orthodox belief; and from there St. John Chrysostomos' Baptismal instructions.

As some of these require a bit of stamina, I hazard the suggestion that one of the best places for a complete beginner to begin is with some of the writings of St. John of Antioch, a holy Martyr.

Since it sometimes helps to understand a subject by reading what it is not, I suggest Martin Luther's Babylonian Captivity, in many respects, the major writing of the Protestant Reformation. I cite the following. But before citing Luther’s own words, it is important to observe that Protestants of the non-"liberal" variety use the term forensic in characterizing salvation or what they call justification. Forensic is of course juridical. In this, his most influential treatise, Luther wrote the following deontic (and on the face of it anthropocentric) interpretation of the Eucharist, which he denied to be an act of sacrificial worship:

. . . as greater power is resident in the word than in the sign, there is likewise more [power] in a covenant than in a sacrament. For a person can have the word or covenant and benefit from it apart from the sign or sacrament. "Believe," says Augustine, "and you’ve eaten." But what is believed in if not the Word of the One doing the promising? Thus am I able daily, indeed at every hour, to have the mass just as often as I will [voluero!]: I can set Christ’s words in front of me and nourish and strengthen my faith in them. This is . . . to eat and drink spiritually. [WA VI.518.13-3]

This would seem to characterizes a gnostic-deontic paradigm, whether the axiomatic matter and form are respectively designated. The other Reformers were humanists, i.e. basically Renaissance Platonists. This contrasts with the Aristotelian basis of Latin Thomism.

It is also hoped that various pages of this website will prove
both informative and helpful.
See also R353, R354 and (not least) R356

Readings on living an Orthodox life are at R350

HOW TO TELL A GOOD INTRODUCTION TO ORTHODOX
CHRISTIANITY FROM THE MANY DEFECTIVE ONES

     The good ones are rare. Here is a quick summary of things to look for:

     1. Compare the pages of introductions to Orthodoxy that are spent on the government of the Church with the paucity of beliefs. Details of practice and practical advice on what to do and not to do in temple are important, but without an understanding of the whys and wherefores, this information can prove vacuous. Books with a European view of the relation between Church and State should be avoided. If the overview of Orthodoxy consists of a limited and unsystematic listing, and there is no holistic portrait of Orthodoxy with anything approaching an adequate view of things that are most important and things that contribute to the important things, that book may not be suitable for a neophyte. A reader needs to be told, of course, that we don't have rosaries, Benediction of the Blessed Sacrament, the Way of the Cross (except among Russians in Jerusalem), etc. as special services, though prayer ropes could be alluded to. A word about akathists, the paraklesis, trisagions, moliebens, and other services would be very useful--always with some idea of how to pronounce novel terms by someone who knows how we pronounce Greek terms in English. While an occasional contrast of Orthodoxy with Western Christianity can be useful--and very useful in done in terms of diverging paradigms--a simple list of doctrines and practices peculiar to either body should be matter for an appendix. It might be well to point out to Protestant readers that Worship is a God-addressed act, not a human-addressed act like preaching or even prayers for human needs.
     2. Look in the book's index for terms like energy and Divinization or théosis. Watch out for "Deification" (apothéosis). (See the page on terminology,) Is reference made to a temple or to a church, to Theophany or to Epiphany, to Lent or to the Great Fast, to likeness instead of to the biblical Assimilation to God, to a new creature or to a new creation, to sacraments or to Mysteries, etc.? Is noûs "transcendent apprehension" discussed in a framework that avoids confusing opposition to irrationality with rationalism? Some terminology is phronematically wrong in creating an atmosphere different from that of the Orthodox phrónema or mindset. Some writings err cognitively by calling the LOGOS-Creator a "Word."

Be particularly wary of descriptions of Orthodoxy as "mystical" unless the author defines what that means; it will be mostly misunderstood by a Western reader and have the effect of throwing dust in one's eyes. Further, emphasizing the beauty of holy Orthodoxy may appeal to those who look for esthetics rather than ascetics and true belief; if that brings them to a temple or exposes them to Orthodox literature, fine . . . but belief is necessary for Baptism and Chrismation. One should take care to avoid conveying the wrong idea to relativists who are looking for "the truth that works for me." A section on authority could discuss "the Bible as interpreted by the consensus of the Fathers and Mothers of the Church" and the priority in time of the holy tradition to the Bible.

     I have in front of me a book purchased from one of the most reliable Orthodox publishers and booksellers in America, whose description of Grace and Salvation is evidently little more than lecture notes in a Lutheran theological faculty. Instead of describing Salvation as the restoration of the Assimilation to God lost at the Fall and as progress in the three phases (not discrete "stages" or non-energetic "states") of Purification or Catharsis or Purification, Illumination, and théosis, the book in front of me describes the phases as the call, justification [!], and rebirth, and sanctification. It also speaks of inherited sin and guilt in Lutheran-like terms. . . . and this is not even written by a Uniate but by an Orthodox writer still thinking in the forms of the Latin captivity of Orthodoxy! A few footnotes try to warn the reader against certain ideas written about in other chapters; théosis comes in for mention twice, but what it is (a consumation in the Vision of uncreated Light, the purest form of Energy) is left to the reader's imagination. In fact, these notes seem to be mere garnishes added to the 2d edition of the book. As far as onecan tell, energy goes unmentioned. The "sacraments" are given as seven and for the greater part mis-described in Roman Catholic style.
     This stands in stark contrast with what might offer a real taste of Orthodoxy--its real flavor--the well written and easy-to-read books by Kouria Frederica Matthewes-Green; e.g. At the corner of East and now, a paperback volume that is not only helpful for the teachings and customs of holy Orthodoxy but also for conveying the "flavor" of Orthodoxy. It can be ordered from www.amazon.com. An Appendix includes the author's "12 things I wish I'd known--before my first visit to an Orthodox Church," by Khouria F. Mathewes-Green. (This short page or two can be read ONLINE HERE)
      In general, books by converts tend to be more aware of how to address non-Orthodox (the purpose of only some of the books under scrutiny) than writings by cradle Orthodox.  Few books (except Kh. Frederica's volume) discuss the sort of leap to a new reality grid that a non-Orthodox coming to holy Orthodoxy has got to make.

UNLESS A BOOK CONVEYS TO THE READER THAT ORTHODOXY IS A VERY DIFFERENT PARADIGM FROM THOSE OF WESTERN CHRISTIANITY; AND UNLESS THE ORIGINS OF WESTERN PARADIGMS OR THOUGHT WORLDS--IN THE SECOND MILLENNIUM IN ISLAMIC CORDOVA--ARE MADE CLEAR, A WRITING WILL (TO THAT DEGREE) FAIL TO APPRISE A NON-ORTHODOX READER OF THE LEAP THAT MUST BE TAKEN TO BECOME ORTHODOX.

After reading the Letters of St. Ignatios of Antioch and other of the Apostolic Fathers, one can turn to the Cappodocians and later writers.

Among the many very informative volumes--reasonably priced, well-edited and, attractively bound, and usefully annotated as well as illustrated with black-and-white icons--published by the Holy Apostles Convent--the following two anonymously authored items about the later Fathers (those later than St. John of Damaskós) will be found useful for both Orthodox and Inquirers:

The Lives of the Saints of the Holy Land and the Sinai Desert & The Lives of the Pillars of Orthodoxy [SS. Photios the Great, St. Gregory Palamãs, and St. Mark Evyenikos; the introductory histories between each of the lives is quite valuable.

St. Ignatios and perhaps St. Clement's First Letter in the Apostolic Fathers (many editions exist, including two bilingual volumes by Harvard University Press). Harvard University Press publishes the letters of St. Vasil the Great in four bilingual volumes: St. Basil: the letters. CLICK HERE FOR THE LETTERS OF ST. GREGORY (OF NAZIANZOS) THE THEOLOGIAN. See also these patristic selections; the complete text is slowly being prepared on another site (which can be found with your search engines). The printed volumes (in English translation) can be ordered from St. Nectarios Press (West Coast), Eighth Day Books (Midwest), or St. Vladimir's Seminary Bookstore (East Coast). These selections of Orthodox piety from the best sources are highly recommended. Some Orthodox have gotten inspiration from the three paperback volumes of The unseen warfare.

The best Orthodox bookseller's catalogue for providing in-house reviews of the items advertized comes from Eighth Day Books; from St. Nectarios' Bookstore, one can obtain the very misleadingly named but excellent and large introduction to many aspects of holy Orthodoxy: The law of God, compiled by Fr. S. Slobodskoy, published in 1996 by Holy Trinity Monastery.

There is the MYRIOBIBLOS Library (Book Club) of the
Church of Greece with many different subject categories

Readers willing to use their brains to understand doctrine can do no
better than to read The original sin ('amartema, not
'amartia), by by Protoprevyter John Romanides,
transl. by G. S. Gabriel.
For the all-holy Theotokos, the following is highly recommended:
Mary the Untrodden Portal of God, by G. S. Gabriel; some
readers of this may wish to begin with Chh. 5ff and
then go to Ch. 1, etc.

[Order either or both of these inexpensive paperbacks from Zephyr Publishing: POB 1359, Ridgewood, NJ 07451-1359.
♥

Writings by Dr. A. Kalomiros

One might well wish to begin with "The river of fire."

For African Americans and others: An unbroken circle: Linking ancient African Christianity to the African-American experience, ed. Fr. P. Altschul. (Can be ordered from St. Vladimir's Seminary Press.

Many find books by Fr. Alexander Schmemann valuable, especially his Church, World, Mission : Reflections on Orthodoxy and the West. The well-known Protestant convert and Orthodox apologete, Frank Schaeffer, has had a wide audience for his books and tapes. The standard book on Orthodox theology for well over a millennium has been St. John of Damaskós's Exact exposition of Orthodox belief. (Avoid Western translations; this volume is available online in four parts--just change the number before .htm to access the part you wish to read.) An important book containing St. John's defences of the holy icons against their denigrators is available online.

WHY BE ORTHODOX?
POSITIVE REASONS FOR CHRISTIANS TO BE ORTHODOX If you are desirous of being a Christian, holy Orthodoxy preserves the unbroken tradition of the Apostolic Church and the expressions and thought modes and emphases of the Greek-language culture of early Christianity--the first and main language that God chose to reveal the true religion through and in.
NEGATIVE REASONS FOR CHRISTIANS TO BE ORTHODOX
The Orthodox don't have to defend the hard-to-be-believed Mediæval accretions (infallible papacy, purgatory, etc.) that the Latins burdened themselves with after breaking off from the patriarchal consensus of early Christianity--or the anachronistic fiction that a Cordovan Muslim framework invented a dozen centuries after the Apostles for interpreting the Faith could have been a "natural development" of the Biblical, "energetic" Greek-language framework of first-millennium Christianity. Of course, Western juridicalism began with early Western (mostly Carthaginian) lawyers--Tertullian, Cyprian, Ambrose, and Augustine. We reject inherited guilt and all of the other unilateral Augustini- anisms and other dogmas that constitute current papal theology. Where some Papalists speak of divorce and the like as an all-important topic and treat the anti- traditional Filioque (cf. John 15:26) in the Creed as a mi- nor problem, the Orthodox keep things in the other, right order--viz. right belief about God prior to human problems, intercom- munion, and all else. The love of truth about God and love of the all-holy Trinity are higher than other kinds of love--even the all-worthy love of other humans.	We don't have to pretend that the Holy Spirit failed, for a millennium and a half (till the Re- formers came on the scene), to maintain Christ's promise that He would guide the Church to all truth (John 16:13). Any individual claiming the Bible to be infallible is claiming oneself to be infallible, since only an infallible judge can de- termine what is infallible. We Orthodox don't face the Protestant paradox of accepting as in- fallible a Bible compiled by a body (the Ortho- dox Church) that Protes- tants have got to view as fallible--if their own theology is right. We don't have to accept virtual reality--either the Reformers' teaching that God became wrathful for the sins of humans that God Himself had imputed from Adam to them--so that newborn babies are guilty of the sins of our first ancestors--or the virtual reality of God's mercifully attributing Christ's merits to believers, who are then virtually righteous according to the divine will while remaining really sinners. We do not have to accept the anachronistic fiction that Greek-speakers in the Apostolic age could have subscribed to the Muslim-derived fifteenth-century via moderna that constituted one of the two fifteenth-century modernisms embraced by the Reformers' will-based framework of thought--in which will and juridical concepts are cut off from and superior to being and reason (cf. Muslim and Reformation predestination). As for the Muslim and Reformation objection to pictures, we don't have to reject the rôle of created matter (Mysteries [sacraments]) and time (tradition) in Salvation. The Orthodox also reject the other fifteenth century Pietistic devotio moderna that Luther was influenced by. Finally, the Orthodox don't reverse the order of Worship accorded to God (on His Altar), not to speak of the holy Mysteries, with human-addressed words (the Pulpit); or use piety to modernism--the Gnostic oriented prediminish the rôle of belief.
MORE ON BOTH SIDES
Whereas the Hebrew-influenced Hellenistic thought world (and the language that God chose to reveal the holy Gospel to the nations through) has been preserved in the East for two milleniums, the categories of reality that the Latins and Protestant Reformers based their respective thinking on (a) lost lineal continuity with the original Greek-language conceptual framework of Christianity--as the result of the hiatus of seven and a half centuries of illiterate and Latin-Teutonic Dark Ages (a time when culture was at its height in Orthodox Byzantion and Islamic Cordova, the greatest cities west of China)--and (b) were invented in the late Middle Ages (having been derived from Muslim and Jewish Aristotelian scholars of Cordova, Spain) and were vastly different from, and unthinkable in, the thought ways of first millennium Christians.

An English-language Orthodox New Testament with Psalms and devotional materials is published by Nelson; for critiques of this, CLICK HERE. A parallel volume in English is planned to offer a translation of the Greek Old Testament--the Septuagint. (The Greek Old Testament exists in manuscripts older than the known manuscripts of the Hebrew original.) A Greek-English Septuagint exists; The Septuagint with Apocrypha: Greek and English can be obtained from Hendrickson Publishers. Liturgical books of all sorts are available from Orthodox booksellers (CLICK HERE). The reader can obtain Blessed Theophylact's multi-volume Explanation--a verse-by-verse commentary, distilling many Patristic commentaries, on the Bible--from: Chrysostom Press, POB 536, House Springs, MO 63051. Whereas the preceding deals with the lections in Orthodox services, the multi-volume Patristic commentary, Ancient Christian Commentary on Scripture, treats the books of the New Testament in order; the latest Father cited is St. John of Damaskos. (The Publisher is InterVarsity Press; the date of the volume on Galatians, Ephesians, and Philippians is 1999.)

ORTHODOX BIBLICAL RESOURCES

CLICK HERE FOR A BRIEF DESCRIPTIONS OF ORTHODOX BELIEFS CLICK HERE FOR A LESS BRIEF DESCRIPTION OF HOLY ORTHODOXY CLICK HERE FOR A FULLER DESCRIPTION OF THE BELIEFS & PRACTICES OF ORTHODOX CHRISTIANITY

     PRACTICALLY EVERY ORTHODOX JURISDICTION, IN ADDITION TO MANY OFFICIAL AND UNOFFICIAL ORGANIZATIONS HAS A MONTHLY PERIODICAL OR NEWSPAPER.   MOST MONASTERIES SEND OUT A NEWSLETTER AT FAIRLY FREQUENT INTERVALS. VISITORS TO THE PRESENT WEBSITE CAN GO TO THE PAGE ON THIS WEBSITE LINKED TO JURISDICTION WEBSITES, TO THE PAGESLINKED TO MONASTERIES. TO MISSIONARY AND OTHER CHURCH INSTITUTIONS BOTH NATIONAL AND INTERNATIONAL,   AND TO THE PAGE FOR YOUTH AND YOUNG ADULTS WEBSITES FOR FURTHER INFORMATION. (ON THE WEBSITE FOR YOUTH IS A LINK TO THE PROTECTION OF THE THEOTÓKOS ORGANIZATION TO HELP ABUSED CHILDREN.) THERE ARE ORGANIZATIONS FOR YOUTH WORKING FOR THE CHURCH IN OTHER COUNTRIES LISTED IN THE PERIODICALS OF THE LARGER JURISDICTIONS.  ONE CAN FIND ONLINE ORGANIZATIONS OF ORTHODOX PHYSICIANS, LAWYERS, AND OTHER PROFESSIONS.
     THESE (PRACTICALLY ALL INEXPENSIVE) PERIODS VARY GREATLY IN QUALITY FROM THE IN-GROUP ETHNIC KIND TO THOSE THAT ARE OFTEN UPLIFTING AND INFORMATIVE ABOUT DOCTRINE AND ORThODOX GOINGS-ON. FOR SOME OF THE OFFICIAL PERIODICALS, "GOINGS-ON" BOILS DOWN TO THE OFFICIAL VIEW OF WHAT A GROUP'S HIERARCHS ARE DOING--FULL OF CHURCHINESS--BEYOND REPORTS OF WHAT ENTERPRISING PARISHES ARE DOING. SOME PERIODICALS SPECIALIZE ON SAINTS' LIVES. (SOME CANNOT ESCAPE USING MISLEADING WESTERN TERMINOLOGY--THE RESULT OF A POVERTY OF COMMUNICATIVE TALENT EVEN TO THEIR OWN, LET ALONE TO INQUIRERS--SOMETHING MANY ARE NOT AIMING AT. THERE ARE ALSO ORGANIZATIONS FOR ORTHODOX PHYSICIANS, LAWYERS, AND OTHER PROFESSIONS. AN INCOMPLETE LIST IS FOUND HERE; AN INTERNET SEARCH WILL FIND OTHERS.
     PROBABLY THE BEST OF THE NUMEROUS PRIVATE WEBSITES IS ORTHODOXINFO.COM; THIS SITE IS SEMI-OFFICIAL, HOWEVER. PRIVATE WEBSITES ALMOST ALWAYS SHOW MORE INTEREST IN INQUIRERS THAN DO MANY OF THE INWARD-LOOKING OFFICIAL WEBSITES. THERE ARE VARIOUS UNOFFICIAL LAY ORGANIZATIONS THAT OFFER LITERATURE OF VARIOUS KINDS--IN PRINT AND ONLINE. A "MUST" IMHO FOR UP-TO-DATE INFORMATION WITH COMPREHENSIVE COVERAGE AND A FAIR TREATMENT OF DIFFERENT POINTS OF VIEW IS THE ORTHODOXNEWS.COM WEBSITE, WHERE LETTERS AND DIFFERENT CATEGORIES OF NEWS ARE SORTED OUT IN DIFFERENT FOLDER TABS.
     IN ADDITION, THERE ARE NUMEROUS CHAT-ROOMS, LISTS, AND BULLETIN BOARDS OF VARYING QUALITY AND MEMBERSHIP THAT DEAL WITH ORTHODOX ISSUES--MAINLY UNDER THE AEGIS OF YAHOO OR DELPHI. THESE CAN BE VERY INFORMATIVE, BUT NOT ALL OF THE INFORMATION IS USEFUL. ALL TOO OFTEN, ONE ENCOUNTERS FINDS A FAILURE OF SIMPLE LOGIC, NOT TO SPEAK OF FAIRNESS.   SOME CATER LISTS CATER TO INGRAINED LEGALISTS-- PARTLY EAGER BUT IMMATURE CONVERTS WHO THINK THAT THE CANONS ARE AS INSPIRED AS SCRIPTURE AMD DOCTRINE (THEY EVIDENTLY HAVEN'T READ THE PEDALION "RUDDER" OR COLLECT OF SYNODICAL CANONS). AND THERE ARE THE OTHER KINDS OF IMMATURE ZEALOTS AND FANATICS THAT TURN UP ON ANY SUCH MEDIUM.   IN GENERAL, CAVEAT LECTOR!   ON THE INTERNET, THERE ARE DOZENS OF BODIES PURPORTING TO BE ORTHODOX. BOTH ADMIRERS AND DISDAINERS OF ORTHODOXY SHOULD BE AWARE THAT WHAT ONE READS NEEDS TO BE EXAMINED FOR ITS SOUNDNESS AND ITS FIDELITY TO WHATEVER OF THE CONSENSUS OF THE GREEK FATHERS AND MOTHERS THAT ONE MAY BE AWARE OF.
     BUT EVEN THE FATHERS AND MOTHERS OF THE CHURCH WILL BE DISTORTED BY A READER ACCEPTING THE UNBIBLICAL, MEDIÆVAL AXIOMS OF ONE OR ANOTHER WESTERN PARADIGM--ASSUMPTIONS --LACKING THE ENERGY CONCEPT OF THE GREEK BIBLE
AND ACCEPTING
--THE IMMORTALITY OF THE SOUL BY NATURE;
--TRANSFERABLE SIN, GUILT, AND "MERIT";
--DEATH AS A DIVINE PENALTY;
--THE IDEA THAT GOD CANNOT LOVE WITHOUT THE SATISFYING OF DIVINE JUSTICE BY MEANS OF A PENALTY,
--ETC.
--IN SHORT THE WHOLE MENTAL APPARATUS OF A NON-ONTOLOGICAL, JURIDICAL OUTLOOK OR WORLDVIEW TOWARD RELIGION INVENTED IN THE MIDDLE AGES A TOUSAND YEARS AFTER THE RESURRRECTION.   NON- ORTHODOX TRANSLATIONS OF THE BIBLE DISTORT THE ENERGY CONCEPT OF THE GREEK ORIGINAL AND TWIST THE CREATOR OF THE COSMOS INTO A "WORD" IN THEIR PREOCCUPATIONS WITH WORDS (SO STRONG THAT "SACRAMENTS" ARE VIEWED AS VIRTUAL SERMONS!).   WESTERN PARADIGMS DIVERGE IN MANY WAYS FROM THE ORIGINAL HELLENISTIC- JEWISH THOUGHT WAYS OF THE APOSTOLIC WRITERS OF SCRIPTURE. GOD PLANNED FOR THE SOTERIAL INCARNATION (MARRIAGE OF DEITY AND HUMANITY) TO OCCUR WHEN AND WHERE IT DID--AT THE JUNCTURE OF JUDAISM'S RESPECT FOR CREATION MATTER AND TIME AND HELLENISM'S ENERGY ONTOLOGY. HE DID NOT ORDAIN FOR IT TO OCCUR IN ORDER TO END THE DARK AGES IN WESTERN EUROPE OR TO OCCUR IN MORE RECENT TIMES IN THE NEW WORLD.
     ONLY AN INFALLIBLE PERSON OR ORGANIZATION COULD KNOW WHAT TEXTS ARE INFALLIBLE (LUTHER DISCARDED NO FEW);
     ONLY SOMEONE IN SYNC WITH THE APOSTOLIC THOUGHT WORLD CAN ARRIVE AT AN AUTHENTIC INTERPRETATION OF WHAT WRITERS OF THAT TIME INTENDED TO COMMUNICATE. SCRIPTURAL CRITICS DO NOT BELONG TO THAT THOUGHT WORLD, AND NEITHER DO WESTERN CHRISTIANS. NOR DO THOSE NON-CREDAL, INDIVIDUALIST-ORIENTED INTERPRETIONS FROM THE CHRISTIAN LEFT--EVANGELICALS AND LIBERALS--WITH PARADIGMS SO FAR REMOVED FROM THE HELLENISTIC THOUGHT WORLD OF THE APOSTLES.

For a huge listing of Orthodox books, get the Light and Life catalogue; CLICK HERE to see its contents and how to order items from this bookstore. Ask Chrysostom Press for its catalogue. A valuable tool for locating Orthodox books (at cheaper-than-list prices) is Amazon.com: CLICK HERE and then (1) click the SEARCH button, (2) select "religion and spirituality" from the "browse subjects" panel, and (3) type in the search panel the name of a book or author. Try Facing East, an example of a popular book, priced less than the list price. Note book reviews here on the Orchid Land Publications site; look for "review." CLICK HERE for booksellers that can be reached (by clicking, when they have a www site) from a special page on this website.

The premier Orthodox academic journal in English is St. Vladímir's theological quarterly (published by St. Vladimir's Orthodox Theological Seminary). Another quality journal in English is The Greek Orthodox theological review (published by the Holy Cross Greek Orthodox School of Theology). Numerous non-academic journals are published for the Orthodox laity (CLICK HERE). See further listings below in the section on readings for inquirers. Www.amazon.com publishes a list of the fifty most sought-after Orthodox volumes ordered by its customers; on that site, look for: Religion & Spirituality, then Christianity, then Orthodox.

     Readers may find many useful volumes in the catalogues of various publishers and Orthodox bookstores and Orthodox seminary presses (CLICK HERE; icons are also available from Orthodox bookstores and from icon-sellers), as well as the Christian Book Distributors (they have a special academic catalogue as well as other catalogues). The last-named lists various series of Patristic translations--cheaper when paperback--notably, Ancient Christian writers (Newman Press) and The classics of Western spirituality (Paulist Press), which latter includes works by St. Maximos the Confessor and St. Gregory PalamAs--and also writings by Jewish and Muslim authors.     One can click on Amazon.com and search for volumes by or on St. Athanasios the Great, St. John Chrysostom, St. Gregory of Nyssa, St. Basil the Great, St. Gregory (of Nazianzos) the Theologian, St. Maximos the Confessor, St. Gregory PalamAs, St. Photios, St. Mark of Ephesos; St. Efrem of Nineveh, St. John of the Ladder (Klímakos), St. Theodore the Studite (i.e. of the Studion Monastery in Constantinople), St. Symeon the Latter-day Theologian; etc., as well as historians like Michael Psellos (Psellus in English) and others. Numerous translations and studies of both St. Maximos and St. Gregory PalamAs have been produced in recent years. Good histories of Byzantion (Byzantium in English) are available in English, as are histories of Byzantine emperors like Theodosios. Oxford University Press and many American university presses have religious-studies catalogues.   St. Vladímir's Seminary Press sells booklet-length Patristic texts in English. A publication in two short paperback volumes is What the Church Fathers say about . . . , ed. by G. W. Grube (Light & Life Publishing); 48 topics are treated. The same publisher has recently published Day by day with the early Church Fathers.
     Oxford University Press publishes a useful volume, The Oxford dictionary of the Christian Church; it is, however, a lot less useful for Eastern Christianity than Western. More useful in some respects is the Oxford dictionary of Byzantium. There are also available E. Ferguson (ed), Encylopedia of early Christianity; Fr. N. S. Patrinacos, A dictionary of Greek Orthodoxy (Hellenic Heritage Publications, 1984); P. D. Day's excellent The liturgical dictionary of Eastern Christianity (Liturgical Press, 1993) and other reference works in its site Glossary. A non-Orthodox volume with 700 entries (but such basic concepts as energy and Divinization are not included!!!) is A dictionary of early Christian beliefs (Henrickson, 1998). Much the same can be said of the modestly priced Blackwell Dictionary of Eastern Christianity, which covers all varieties of Eastern Christianity and is less of a dictionary than a collection of mini-essays on various topics concerning the different forms of Eastern Christianity and their origins, some of the notables and locales of each of each, ecumenism, and even a few technical concepts like metan(o)ia and myroblytes. Note the Pedalion or Rudder (canon law of Orthodoxy; published 1957/1983 by the Orthodox Christian Educational Society). There are many Saints' lives and dozens of multi-volume reference works (see the catalogue of the Christian Book Distributors) on the Old and New Testaments. See on below on ordering prayer books.
      Many (rather expensive) volumes portray Orthodox art and architectural examples. A recent example is Heaven on earth: art and Church in Byzantium, published by Penn State University Press (in pb at a reasonable price).    CLICK HERE for the esthetic side of Orthodoxy; for icons, HERE and HERE, as well as further below.

M. F. Vamosh’s Daily life at the time of Jesus (Abingdon Press, 2001) can hardly be praised enough. Beginning with the “macro,” as she says in the Introduction, and proceeding to the “micro” (details of everyday life), this large-page paperback book of many pages provides extremely sophisticated information in a very accessible manner. The text is profusely illustrated with numerous excellent photographs and diagrams. The information has been culled from the Bible, Josephus, the Mishnah and other parts of the Talmud, and archæology. It can bae recommended for readers of nearly every age and level of reading. Despite all of the research and photography, the book is modestly priced. You will be surprised and pleased at what you find in this volume.

There are few introductions to Orthodox theology in English that are both systematic and suitable for beginners. Of the various introductions that could be mentioned, most have serious drawbacks for the inquirer. But instead of Archpriest J. Meyendorff's writings on St. Gregory Palamãs, the reader should CLICK HERE for Fr. Romanides, "Notes on the Palamite controversy and related topics." One should also read in this connection the following (CLICK HERE and find): "The humanist quest for a unity of knowledge and the Orthodox metaphysics of light" (by Archbishop Chrysostomos); and "An Excerpt from 'The Paschal Fire in Jerusalem'" (by Bishop Auxentios). Fr. M. Pomazansky's Orthodox dogmatic theology is solidly Orthodox and easy to read; but its organization and coverage will perhaps disappoint many readers. More to be recommended for some beginners is the 165-page paperback, Elements of faith: An introduction to Orthodox theology, by Christos Yannaras (T&T Clark, 1991/1995, translated from the Greek), which is a very well-balanced volume not burdened with the irrelevancies of many of the volumes one could cite. A new volume (the first of three) has appeared from Dormition Skete: Fr. M. Azkoul, The teachings of the holy Orthodoxy Church. It is nicely bound and not over-priced. Another useful volume is Common ground: An introduction to Eastern Christianity for the American Christian, by J. Bajis, 1989. Printed on catalogue-sized pages, the acknowledgements indicate the formative influence by the now reposed and highly respected Protopresbyter John Meyendorff; of designedly limited scope, it is published by Light and Life Publishing Co. The author states in the Preface that he makes no attempt to cover all aspects of Orthodox belief and practice; the onus of the book lies in understanding a different culture.

There is also Thomas Hopko's four-volume The Orthodox Christian Faith--which covers more ground; the first two volumes (and in time, the others) can be downloaded from www.oca.org/Orthodox-Faith. The truth is that a simple, systematic introduction (with a glossary of Greek terms and translations of all Greek citations) does not exist. But C. N. Tsirpanlis's 275-page Introduction to Eastern Patrisitc thought and Orthodox theology does have a glossary and, despite many typos, is for the most part very good, though care is neeed. Orthodox writings in English that are available today are truly enormous compared with what was available only a few decades ago. A neophyte looking for books to read needs to beware of two pitfalls: (i) Obtaining volumes with nice icons, etc., but whose contents sound more like lecture notes from the Lutheran or Latin seminaries in Europe attended by various Orthodox authors of the last century; (ii) volumes that have "Eastern" in the title but are really by Uniate authors. Check for "energy" in the index!
For preliminary remarks on the Mother of God, CLICK HERE. As Orthodoxy is founded on the Apostles and the interpretations of their successors in unbroken continuity down to the present, it is incumbent on such of the faithful who have the ability to read and study the Fathers' writings to do so, now that they are widely available in English. These writers have stood the sifting test of time. There are various sites on the World-Wide Web where Patristic writings can be downloaded and printed out (CLICK HERE). Every Christian that wants to read about the Church in the days of the Apostles' pupils and successors should get a translation of early writings like the Letters of St. Ignatios (Ignatius) of Antioch and the ["First" and only genuine] Letter of St. Clement to the Corinthians--both available in various translations. Note that St. Clement was mentioned by the Apostle Paul (Philp. 4:3c) as his fellow-worker; St. Ignatios was a disciple of St. John, the beloved Disciple, and successor to St. Peter as Bishop of Antioch. The Letters of St. Ignatius is available in booklet form or on cassette from the St. Athanasius Academy; they are included in The Apostolic Fathers from the same source--all such items being modestly priced. For early Church documents, CLICK HERE and also HERE.

There are many selections of the Fathers (in English translation) in the three-volume Faith of the early Fathers by Wm. A. Jurgens (The Liturgical Press, 1970); this is a nice Latin offering of selections up to the time of St. John of Damaskós (reposed ca. 750).
A superb site with much information on Orthodoxy is Patrick Barnes's site; disputed topics are discussed, Western forgeries like Pope Adrian I's "False decretals," documents like St. John of Damaskos' Defence of the holy Icons, and lots of other informative pieces are offered in abundance on the large site.

An accessible, comprehensible, and reliable volume on early Christian beliefs for more advanced Christian readers, and even catechumens so inclined, is J. N. D. Kelly's Early Christian doctrines (rev. ed.; HarperSanFrancisco, 1978). But if you wish to get a clear picture of the development of energy in Orthodoxy, G. L. Prestige's God in Patristic thought (SPCK, 1952) is the volume for you.

     Somewhat advanced readers should look at the illuminating chapters of Vladimir Lossky's The mystical theology of the Eastern Church (don't be put off by "mystical" in the title!) and the accessible exposition of basic teachings in John Meyendorff's Byzantine theology: Historical trends and doctrinal themes (Fordham University Press, paperback). This is not for beginners, nor is his Christ in Eastern Christian thought (St. Vladimir's Seminary Press).   These volumes convey the Orthodox phronema quite well.   A volume that is easy to read but omits discussions of things that readers may wish to know about is Fr. M. Pomazansky's very Orthodox treatment: Orthodox dogmatic theology (well translated into English by Hieromonk Seraphim Rose), 1994.   The Orthodox phronema and its contrast with Western Christianity is the main topic of a collection of articles by Fr. A. Schemann in his Church, world, mission—which can be highly recommended to readers rather more at home in theological writings than the average person. The same can be said for two other short paperback volumes--the marvelous volume by A. J. Sopko, Prophet of Roman [i.e. Byzantine] Orthodoxy: The theology of John Romanides (Synaxis Press, 1998] and the doctoral thesis by an Australian Anglican studying in Germany, Duncan Reid, bearing the title, Energies of the Spirit: Trinitarian models in Eastern Orthodoxy and Western theology (Scholars Press, 1997). The Introduction to Eastern Patristic thought and Orthodox theology, by C. N. Tsirpanlis (The Liturgical Press, 1991, vol. 30 in the Theology and life series), is more systematic than many other volumes on Orthodox belief by more famous scholars that are often recommended to neophytes; however, the book is not well produced and needs to be read with caution in regard to certain tenets, as it varies in quality from very good to less good. It has a useful Glossary of Orthodox terms. There are also the collected essays in Orthodox synthesis: the unity of theological thought edited by J. J. Allen (St. Vladimir's Seminary Press, 1981). C. Carlton's The Faith: Understanding Orthodox Christianity--an Orthodox Catechism (Regina Orthodox Press, 1997; several Orthodox hierarchs were on the editorial committee) is more systematic, but has been criticized in conservative Orthodox quarters; it has a useful reading list at the end but no index. Many volumes on specific topics by worthy Orthodox notables could be mentioned, but the foregoing are cited as covering more ground per volume.
     More serious CAVEATs have got to be issued in connection with otherwise valuable volumes about Orthodoxy by non-Orthodox writers. J. Pelikan's [a recent convert to holy Orthodoxy] The spirit of Eastern Christendom (University of Chicago Press, 1974) and his Gifford Lectures (Christianity and Classical culture, Yale University Press, 1993).   Though enviably learnëd and thorough, the Eastern phronema is mostly absent; from these volumes, and energy is missing, despite it's being something vital to understanding the mind of the Greek New Testament and Fathers. More of the Eastern phronema is evident in the (presumably Uniate) Jesuit, T. Spidlik's The spirituality of the Christian East: A systematic handbook--though the absence of energy in the volume is a grave defect damaging to the whole. How can one understand Grace or almost anything else in Orthodoxy without understanding the rôle of the uncreated Energies? (Patristic references will be given in the forthcoming OLP publication, WHY THE NON- ORTHODOX CANNOT UNDERSTAND HOW WESTERN CHRISTIANITY HAS DIVERGED FROM EASTERN ORTHODOX CHRISTIANITY.) Another volume that is of some interest is Eastern Orthodox theology: a contemporary reader; edited by D. B. Clendenin (a Protestant), this is a collection writings by Orthodox authors, most of them from the last generation, writing from a rather different context from that of today's Orthodoxy in North America. Despite his command of English, his work sometimes uses unsuitable terminology (taken over from Western Christians) and is occasionally more intent on comparing and contrasting the surficial details of Orthodoxy with the Latins and others than of delving into the underlying causes--their diverse paradigms, which are ignored.
      The reader should be aware that a number of available volumes, some greatly praised, on Orthodox theology are not very systematic and do not successfully avoid sounding at times more Latin than Eastern.

    In reading translations, one should note (i) that Western and many Eastern translations of the New Testament and the Fathers mistranslate the words for "energy" and "energize"; and (ii) the "Patristic period" ends for non-Orthodox far earlier than for the Orthodox: The Orthodox include the great ascetic and mystical theologian, St. Symeon the "more recent" theologian, as well as Nicholas Cavasilas and Neilos Cavasilas, not to mention the preëminent St. Gregory Palamãs--near the end of the Byzantine period.   Over three dozen large volumes of the Fathers of the first four centuries or so can be found on one CD-Rom from the Electronic Bible Society. (To access these writings online, CLICK HERE.) CD-ROM recordings of Orthodox music are available from St. Vladimir's Bookstore as well as from Light and Life Publishers and elsewhere. An Orthodox publication, The Bible and the holy Fathers for Orthodox (compiled and edited by Johanna Maney; Monastery Books, 1990) gives Patristic views of Scripture lessons on the days of the liturgical year.
     The earliest extant history of Christianity is found in Efseveios' (Eusebius') History of the Church from Christ to Constantine (usually called Ecclesiastical history). A very usable (if at times inelegant) translation is published by Barnes and Noble; the translator is G. A. Williamson. Efsevios quotes earlier historians like Hegesippos whose works have been lost; his quotations are exact and of great value. A Greek edition with parallel English translation of this book exists in the Loeb Library (Harvard University Press). A valuable recent history of the Byzantine Church (concentrating less on doctrine than on its relation with the state) is J. M. Hussey's The Orthodox Church in the Byzantine empire (Oxford University Press, 1986). May we modestly recommend our own site (CLICK HERE)?
       Valuable translations of earlier monastic movements include Histories of the monks of Upper Egypt and the life of Onnophrios by Paphnutios (tr. T. Vivian; Cistercian Publications, 1993) and The lives of the desert Fathers (tr. N. Russell; Cistercian Publications, 1980). Note also Vita Patrum: The life of the Fathers by St. Gregory of Tours (tr. Fr. S. Rose & P. Bartlett; St. Herman of Alaska Brotherhood, 1988). See also the Orchid Land Publications page on monasticism. Even non-monastics can profit from Evagrios Pontikos's Praktikos and Chapters on Prayer (where "chapters" refers to short headings).    A Roman Catholic translation is available in a booklet from Cistercian Publications in Kalamazoo, Michigan. Selections from various ascetic writers are found in the Evergetinos by St. Nikodemos of the Mount Athos; see paperback translations by Bishop Chrysostomos and others from the 1783 edition (1988-[still appearing]; Center for Traditionalist Orthodox Studies). The primer given to new monastics is the Spiritual Instructions by Abba Dorotheos of Gaza. For the (Latin) Cistercian translation, CLICK HERE and look under the author's name for Discourses and sayings.   If you want the passage for a given day from the Prologue from Ochrid (information on the Saints of each day), CLICK HERE.

On SCIENCE AND RELIGION, a well-written paperback of 220 pp., The hidden face of God, by the Jewish scientist, G. L. Schroeder (Touchstone, 2001) can be recommended. (This should not be confused with another worthwhile volume with the same title by another Jewish scholar--R. E. Friedman.)

CHRISTIAN CLASSICS ETHEREAL LIBRARY These 38 large volumes include the Fathers up to St. John of Damaskós but not beyond; the works of many prolific writers are selected--not complete. You will see that a CD-ROM is available. The translations vary, e.g. in terms of the kinds of explanatory footnotes. Translations of Greek tests all suffer from the Western disease--calling the LOGOS-Creator a "Word," calling the Assimilation to God (Gen. 1:26) the "likeness" of God, calling a new creation a new "creature," entirely overlooking and obscuring the energy words of the Greek Fathers, together with other failures. So caveat lector. Despite what has been said, these source materials have a valuable place, especially for those who do not read Greek or Latin. You should check important New Testament references with the translation found in the ORTHODOX NEW TESTAMENT.

Order from Conciliar Press of the Antiochian Orthodox Christian Archdiocese of North America, PO Box 5238 Englewood, NJ 07631-5238

A very handy little volume is A prayer book for Orthodox Christians published by the Holy Transfiguration Monastery (1987, ISBN 0-943405-01-7; lamentably, the language is that of several centuries ago--a terrible translation in that changes past tenses, at least 2d-person sg. ones, into compound forms like didst see; I got dizzy with so many instances of "Thou didst . . ."--so unlike the real usage of the KJV Bible, where in most contexts didst see would be as emphatic as in current English.

Children's Orthodox Prayer Book can be ordered from All Saints of Russia Press (tel. 1-303+757-3533). Many books on holy Orthodoxy are now available from booksellers for children of different ages; see the booksellers link above.

For the Greek rite, Oxford University Press has recently published "The divine Liturgy of St. John Chrysostom" with Greek and English on facing pages. (ISBN 0-19-110012-9; £7.99.)

The Antiochian Orthodox Church has published a Service book (9th ed., 1993) for various Sacraments and Blessings.

The Great Horologion is available from the Holy Transfiguration Monastery (tel. 1-800+227-1629); it has 908 pages and is hard-bound.

An English translation of the Orthodox Psalms is available in The Psalms, Alleluia Press, available (bound) from Narthex Press 820 (Lakeshore Dr., Redwood Shores, CA 94065). A paperback book containing the proper Apolytikia [and] Kontakia for services throughout the year, translated by Fr. Evagoras Constantinides and published by the author, is available from Light and Life Publishers; its English subtitle is: Dismissal hymns and kontakia of the Orthodox Church. For some devotional services, see HERE.

If the reader clicks HERE, s/he will find various jurisdictions; they publish liturgical materials that may be wanted.

A typical aspect of Orthodox piety is the Jesus prayer or Prayer of the Heart, often said with a knotted prayer rope or beads. Prayer of the heart by St. Nikodemos of the Holy Mountain (Mt. Athos) can be ordered from Light and Life Publishers; it costs under ten dollars (plus postage). Another volume by an anonymous monk is The Jesus prayer; this can be ordered from the St. Vladimir Seminary Press (tel. 1+800+204-2665).

Bishop Kallistos and Mother Mary have produced volumes for those interested in the monastic Hour Services: The Festal menaion and The Lenten triodion (Faber & Faber, London).

Except for "Easter" in its title and some avoidable Western terminology within its covers, there is an otherwise very nice volume in English for the services of Great Week: The services for Holy Week and Easter, translated by Archimandrite L. C. Contos. Pages on the left have the Greek ritual; those on the right have the English translation. See more on the customs and services of holy Great Week and on the other observances of the ecclesiastical calendar HERE. Inquirers should know that holy Baptism is sometimes called Illumination; recently Baptized persons (Baptisms anciently took place on Pascha or Pentecost [Trinity Lordsday]) are called the "newly illuminated."

Volumes that have received widespread and generally favorable comment (see also writings on EARLY CHRISTIANITY):

    A widely recommended introduction, recently revised and well-written, is a paperback by D. J. Constantelos: Understanding the Orthodox Church: Its Faith, History, and Life. (CLICK HERE to order this.)
    There are also Fr. Th. Hopko's The Orthodox Faith: an elementary handbook of the Orthodox Church in 4 paperback volumes and S. S. Harakas' The Orthodox Church: 455 questions and answers.   Many other introductions of varying utility will be found in the catalogues of Orthodox booksellers.    One may mention The living God; this is a catechism in two volumes. See also HERE and also HERE).

Becoming Orthodox, by the Very Revd. P. E. Gillquist (Conciliar Press), tells the story of how a group of congregations, led by former clergy of the Campus Crusade movement, found their way to Orthodoxy.
Facing East: a pilgrim's journey into the mysteries of Orthodoxy, by Khouria F. Mathewes-Green, the wife of a priest (we call wife of a priest "matushka," "presvytéra," or "kouriye"--depending on the original language of the jurisdiction), who had been an otherdox clergyman. The author relates her experiences on the road to being converted to the Faith. The book, uniformly well-reviewed, tells of the author's adventures in adapting to the Orthodox way of life, belief, worship, etc. (This volume can be ordered from various Orthodox bookstores and from www.amazon.com.)

For women: Our hearts' true home: fourteen warm, inspiring stories of women discovering the ancient Christian Faith. (CLICK HERE to order this.) If you want to learn what the maleness of Jesus Christ does and does not mean for women in Orthodoxy, read "The maleness of Christ," by Sister Nonna (Harrison) in St. Vladimir's theological quarterly, 1998 (42:2), pp. 111-151. (CLICK HERE FOR ST. MAXIMOS THE CONFESSOR'S VIEW OF MALE AND FEMALE IN ORTHODOXY.)

For young people tempted by drugs, etc.: Youth of the Apocalypse, published by the Saint Herman of Alaska Brotherhood of New Valaam Monastery; order from POB 70, Platina, CA 96076. The brothers have organized a chain of coffee houses across the USA where youth can come to read about Orthodoxy and sometimes hear music by former rock musicians who are now monks.

An unbroken circle: Linking ancient African Christianity to the African-American experience is a book of essays published by the Brotherhood of St. Moses the Black (POB 63377, St. Louis, MO 63163); CLICK HERE.

Incumbent on Orthodox Christians who are able is the reading of the Fathers and Mothers of the Church, who have interpreted the Bible in ways consistent with the developing understanding of the Faith that we call the holy tradition--which includes the fundament of the canonical Greek Bible. There are various sites on the World-Wide Web where writings from the Fathers can be downloaded (see above) and printed out; some are listed on the following OLP page: CLICK HERE.

A principal work on the mystical life is St. Symeon the New Theologian's On the mystical life: the ethical discourses (3 small pb volumes; St. Vladimir's Seminary Press, 1996).

For book reviews and other items of possible interest, see the online publications of Part 2 of this website HERE.

An Orthodox calendar with old-calendar and new-calendar dates can be ordered from the St. John of Kronstadt Press in Liberty, TN. (CLICK HERE for information on calendars.)

If you purchase an icon, you should have it blessed. An Orthodox priest will leave it in the Sanctuary (the Altar area) of a Temple; or, if you live in a place with no clergy nearby, you may be able to get holy water from a priest with which you can sprinkle your icon. You can get an icon shelf from some bookstores; with or without the icon (which may be suspended on the wall above the shelf), the shelf may hold a Bible, prayer book, candle, a small vial of holy water and/or holy oil, or incense--or any of these in any combination. An icon can be framed or not; the Slavonic custom is to roll up a linen veil and lay the middle part of this on the top edge of the icon, letting the ends fall down on either side of the icon. Triangular corner icon shelves are available from some Orthodox booksellers. If the icon is too distant from where you stand to kiss it but is reachable with your hand when you prepare to pray in front of it (CLICK HERE for further information), you can kiss your three fingers (pressed together and used to form the sign of the Cross) and then touch these fingers to the icon. Icons are appropriate on an eastern wall or corner of a dining room or some other room; we face the icon in the dining room when giving thanks for a meal. The Christ of the Hills Monastery has a catalogue of very nice reproductions, some with gold leaf.
On praying with icons, see J. Forest, Praying with icons (Saint Vladimir's Seminary Press (1997). See also the various icon pages on this site: R34, R61, R46, R41, and R200.

This is a good place to explain why Christians of the Western papal type are referred to as "Latins" by the Orthodox. The grounds are simple: "Romans" would confusingly refer to the Byzantines, who continued the Roman Empire and therefore considered and called themselves Romans. The "older" Roman Empire was centered in Rome; the "new" one (the longest-lived empire in history) in Byzantion; for the cacodox Holy Roman Empire of the Germans, which partly overlapped the eleven-centuries-old Byzantine Empire, you can consult your encylopedia.

FOR ARTISTS as well as for PARENTS AND OTHERS INTERESTED IN THE GROWTH OF AN ORTHODOX-IMBUED CULTURE that takes the best of human creativity to furbish and preserve a genuinely Orthodox phrónema in the midst of our pagan society

ST. JOHN MAXIMOVITCH PAGE

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