The way of the Holy Spirit by Archimandrite Amilianos is a truely remarkable book that really describes the moment of meeting The Holy Spirit in a real and engaging loving way.

I love this book because children can easily relate to the main character, Anthony, as it shows him in every day life. The book then goes on to talk about how his parents "strive to love God more than anything else." It shows Anthony struggling with things that all kids experience - letting his sister play with his toys, not having a tantrum, cleaning up his room, etc. Its not easy for kids or even adults to give up their own will for the will of God. This book beautifully shows this! It teaches children to look at the saints as an example of strength to emulate. I highly recommend this book!!

Dr Reardon is an excellent teacher and a faithful brother in Christ! For those unacquainted with the Psalms, this is an excellent introduction.

I love that it includes prayer at the beginning of it and all the beautifully colour icon images inside throughout the Bible. It’s a great gift to our family.

The author, Bev. Cooke, is part of our parish. For 2 years now we have had a special Vespers service during Lent and we pray the Akathist of St. Mary of Egypt. The recently published version done by Ancient Faith is wonderful! Thank you!!

This is the best book I have ever read on the subject of the atonement! I am not Greek Orthodox but would recommend to any Christian regardless of thier denominational affiliation.

Great customer service!

The words in these new akathists by Bev. Cooke are beautiful and clearly poured out of the writer's heart with as much love and tears and as research and attention to detail. I took time over a couple of mornings before the house was awake to stand with a candle and pray through them, walking through the lives of these two Marys - so different and so important to the church - retracing their stories and praying with tears.

St Mary of Egypt's life is one that is dear to us. In many traditions it is read aloud in completion during Lent, but to take her story and follow it from the beginning with petitions and poetic descriptions is a beautiful and unique experience. Bev. asks in the prayer if St Mary's early life had abuse or danger that isn't mentioned - if that was what causes her to flee - and it is something I had never considered. Whether or not it is what began her life of intense debauchery and unbridled lust, in this world where so many are struggling with the after effects of abuse, it is an enlightening thought. This akathist will be loved by those who love St Mary of Egypt, and likely particularly by those seeking healing fromsexual sin and/or abuse.

Rejoice Holy Mary - you have found your true love!

The binding of these small but powerful booklets is simple and lovely, and the form of the akathist is joyous as well as soul-bearing. These two new akathists are happily a part of my growing collection of akathists, and I would certainly recommend them to any lover of the saints and prayer!

The words in these new akathists by Bev. Cooke are beautiful and clearly poured out of the writer's heart with as much love and tears and as research and attention to detail. I took time over a couple of mornings before the house was awake to stand with a candle and pray through them, walking through the lives of these two Marys - so different and so important to the church - retracing their stories and praying with tears.

Our Lady the Theotokos is near and dear to most of the Christian church, and certainly to us Orthodox Christians. This akathist follows her life, stopping to ponder on the places in her life she could have been hardened, but instead remained soft-hearted and loving, rejoicing with her, and entreating her prayers. This is a beautiful akathist for those of us struggling to remain loving and open in a world that often is hurtful and frightening.

Rejoice, Theotokos - grant us peace of soul and heal our bitter, hardened hearts!

The binding of these small but powerful booklets is simple and lovely, and the form of the akathist is joyous as well as soul-bearing. These two new akathists are happily a part of my growing collection of akathists, and I would certainly recommend them to any lover of the saints and prayer!

There is something so clever and fun about a story written for children that also connects with parents. Anthony the Great is that kind of story - full of chuckles, tender moments and family love. My wide range of children (ages 12-4) enjoyed every bit.

This book follows the daily struggles of a spirited four year old boy (and his stuffed dinosaur!) while also subtly hinting at the struggles he himself inflicts on his parents and older sister. Through insisting on wearing space pajamas to church (and making his Deacon father late!), to having to clean his room (after having politely refused to do so when his mother asked), to being forced to eat brussel sprouts (and being very vocal about his hatred of them!) - Anthony and his family members are struggling for holiness.

The illustrations are full of life, motion and detail and children and adults both will enjoy their subtleties and humor.

Anthony the Great is one of the most real-life and relatable children’s books I have ever read. It is full of the shenanigans of childhood and the struggles that every family faces to love each other despite each other’s shortcomings and - most importantly - to realize that God’s love for us is “bigger than a dinosaur.”

'On marriage and family life' is a small book which is a collection of Saint John Chrysostom's (349-407AD) Homilies on marriage. It contains a basic introduction to John's life and the Theology and Ethics behind Christian marriage. This introduction is evidently American, and written by someone who still hasn't fully escaped the post-Enlightenment culture of American Protestantism, as she seems to struggle to get passed modern assumptions when talking about John's view of marriage as old fashioned and 'sexist'. For example, the idea that Christian women were submissive because they were part of a Pagan household, thus the Christian tradition of women being submissive in Christian marriage is a remnant of Pagan households. She also emphasises equality of women to men in Christian marriage, which while true, has to be put alongside the traditional Christian view that men and women are different, and not naturally equal, but only by becoming one flesh can they be equals within the marriage through marriage. Thus men and women are not equals, except as members of the Church and as married members of said Church. While a reading of the introduction is useful if you want a quick introduction into John Chrysostom and the history of marriage within the Church, it can also be overlooked in order to get to John's own words, which as an early Church Father are an authority, unlike the introduction.

The first homily is homily 19, which is on 1 Corinthians 7. John talks about Paul's letter to the Corinthians and discusses the points made within it. He expands on Paul's idea that Virginity is a high ideal and a virtue, but this doesn't mean that Marriage is not its own form of high ideal and virtue. By becoming one flesh and owning each other's body, we become selfless in our care for the other, which trains us for children and being a part of Christ's Church. He also claims that Marriage is not a sin, and sex within marriage fails to defile the bed. In this sense Marriage is the proper unification and act of sexual passion, and it is better that a man on fire with sexual passion marries and loves a woman, than sleeps around or drowns in his passion and destroys himself and those around him. He also discusses how the husband and wife must be submissive to each other, but he of course emphasises submission for the wife, and sexual control for the husband, as those are the most common downfalls for those genders. John then moves onto an interesting thing to think about: when a member of a Marriage commits adultery, they don't just defile themselves, but the partner, for if that betrayed partner sleeps with the adulterer, they are being defiled by the sin within the Marriage, thus the only logical conclusion is forgiveness or divorce. He ends this homily with a statement about slavery being rather irrelevant, because a Christian is free and saved in a way that slavery cannot touch. He sees this as a good way of showing the power of Christ's salvation, that even a slave can be virtuous and unaffected by his slavery, for in his soul he is free.

The second homily is homily 20, which is on Ephesians 5:22-33. In this homily John speaks about the unification of men and women under marriage. Men were created first, and women from man, thus we are one flesh, literally in the sense that women come from man (the rib, Christ the Son and God the Father) and men come from women (childbirth), but also because under marriage we as husband and wife become one flesh as we were in the perfect state before our natural harmony was disturbed by the events of Genesis. Marriage is a state of Eden, and thus divine: we are united under one flesh, as God, the Son and the Holy Spirit are united in one essence while remaining distinct. Just as all three are distinct as essence, husband and wife are distinct, yet one flesh in essence. This unified state of one flesh is a harmony which we were created for. Men were created needing a companion, and women are created in a way that they are not self-sufficient and independent. We need each other by virtue of our nature, and unifying that nature is a holy and natural order which God set in place for this universe. A wife obeying her husband is a form of obeying God and fulfilling her Christian duty which God put forth at the beginning of our creation. While a husband must treat his wife how Christ treated his Church: with loyalty, and allowing her to be there by her own free-will, and not by fear. Christ loved the Church even when it was desolate, barren, bruised and battered, and lived in darkness. He loved the Church as if it was in the bloom of youth, and was as virtuous as it was young and fertile. A good husband will love his wife as Christ loved his Church, while a good wife will love her husband as she loves Christ. We are members of Christ's flesh and bone by being members of the Church: his bride. Just as we are members of each other's flesh and bone by being united with the sacrament of marriage under God. John finishes off this homily by concentrating on the husband pushing the idea of humility in order to perfect the wife, and to keep her away from materialistic pleasure and thus keep her virtuous and concentrating on what matters. He discusses how money does not matter and shouldn't be worried about, nor if the money is the husband's or the wife's, as when married we are on flesh, and such things as worrying about each other's money shouldn't happen, because we should manage and act like one united and complete person. Nothing in life is to be feared, except offending God. In marriage there is no mine or yours.

The third homily is homily 21, which is on Ephesians 6:1-4. In this homily John concentrates on Children. He notes that when Saint Paul says 'Obey your parents in the lord', what he means is obey them according to the lord. What this means is that you are commanded as children to obey your parents by God, but only in accordance with God. If obeying your parents is not in accordance with the Lord (right by him) then your obedience should not be given. John also points out that the commandments command us to avoid evil, while the command to obey our parents is not about avoiding evil, but doing good. John links the honouring of parents as the first step to helping mankind and being able to be good to our fellow man, without this, John asserts that we are doomed to disrespect man as a whole, and thus turn our faces away from God. God commands the father of the family to bring forth the obedience of his children to the lord, and in so doing he makes them worthy of the lord. How he does this is through his love as a father, just as he makes his wife obedient through the love of his wife, and showing her he is worthy of such obedience. We must as parents and Christians give our children a pattern to imitate, from their earliest years we should raise them with God and Bible study, if we do not do this, we cannot be surprised when our child-rearing results in bitter rewards.

The fourth homily is homily 12, which is on Colossians 4:18. John talks about Paul's imprisonment and how he considered himself blessed by grace in order to suffer for God. In this sense, even while in prison Paul was free. His chains were mere rags, and he cried for the lord for three years, keeping his faith and showing his true beauty, rather than worldly 'beauty'. With our Husbands, Wives and Children we must remember the words: 'Blessed are you that weep now, for you shall laugh'. (Luke 6:21), thus when we pray and weep when they go astray, the lord shall keep us strong and guide us and them. John then moves on using Paul's use of the term 'bonds' to suggest that marriage is not simply a union but a type of Theosis and trial. We were made from one flesh, and thus the man and woman unite as one flesh to create the new flesh, which is the child. That child will grow up and like its parents will be incomplete as one, until united as one flesh in union under marriage, which is how we bring forth life. Through marriage and child-rearing we become one once again, and can begin to understand what we actually are as one, and also understand God as something which can be distinct but never divided. In the same sense that our one flesh cannot be divided even when separated into two genders which unite and become one once again.

The next section is titled 'Sermon on marriage'. In this sermon John talks about Paul's legitimating of marriage by telling us about Christ's presence at the marriage where he transformed water into wine and celebrated alongside the married couple. The transformation of water into wine symbolises the transformation of the mundane into the rich, but also symbolises what Christ would later do: sacrifice and give his blood for us, so that we may unite as one flesh and partake in God through marriage and the Church. Fornication and adultery are evil, not marriage. Marriage is the legitimate way to procreate and engage in sex, thus such acts of procreation and sex are not evil, nor even sinful, but divinely permitted, encouraged and blessed. There are two purposes within marriage: that of chastity and that of procreation. John explains that while both are important and commanded by God, chastity is the more important part of marriage, which explains why a married couple who have no children are not considered 'wrong' or sinful. By chastity we do not mean celibacy, but control of our natural sexual passions. When we have sex within marriage, it is not by uncontrolled passions like a beast, it is not a sudden burst of energy, nor something to be shared outside of the marriage. Thus a married couple can have no children, yet be virtuous and good by virtue of being united under God's marriage and controlling their passions. When a married man or woman has the desire to share his or her body outside of the marriage, they will do well to remember that their body is not their's to share. As John says, you should say: '"This body is not mine. It belongs to my wife. I do not dare to mistreat it nor to lend it to another woman." The wife should do the same. Here there is complete equality'. (p.87)

The next and last section is titled 'How to choose a wife'. This section is mostly restatements of previous homilies, but also with a few points of advice. For example, John advises that we seek a wife that isn't rich, as a rich woman is more likely to be unable to deal with poverty and tough times within the marriage. We must not narrow mindedly seek a rich or poor wife however, but a woman who knows how to manage what we have, no matter how little or much that is. A woman who can manage our poverty and our riches can manage a household, and turn poverty into wealth. A poor man married to a good wife, is a rich man.

Wonderful! Wish I'd found it sooner.

Excellent service!

This is a book review on the audiobook. I was gifted a copy of this audiobook for an honest review.

After answering the call to pick an Ancient Faith audiobook to review, I was drawn to the title of this book. I am a mother. Therefore, I probably need to read this book. But, I did not read the entire title. The Ascetic Lives of Mothers: A Prayerbook for Orthodox Moms. Imagine my surprise as I began listening to this book. It is another hectic afternoon. I have finished working for the day (part time Orthodox school principal). I am at home, earbuds in, ready to dive into an audiobook when I realize- this is about prayer. And that this book is actually a prayerbook. And, this is exactly what I needed to hear on this challenging day. When I realized what this book really was about- I paused and made the decision to spend time really listening to the prayers, quotations from our Church Fathers, direction, and advice. Normally, I will listen to an audiobook for a few hours at a time (those precious hours when the boys' are at school, my husband is in his home office working, and I am doing the mom thing). This prayerbook needed more time to digest. I listened in short bursts of time over a few weeks. I found that by listening to this book while working around the house helped to keep me focused on praying while working. The book is divided into chapters with a special focus on a specific topic, prayers for different occasions, and daily prayers. The author's voice is soothing to listen to which is especially important in audiobooks.

And, listening to the audiobook now has me wanting to purchase a copy to keep in my prayer corner as the audiobook (at least on my kindle) does not have chapter names listed.

This book was a delight and a surprise! I look forward to re-listening to it in the future.

My kid loves this book. Since we got it, we have read it several times and it started to make her think about what the saints go through vs current times. She began comparing struggles and how to make better choices. It was so relatable for her and brings her closer to understanding the saints which for a 3y/o isn't easy to do.

I have purchased a few icon wood bracelets, and am purchasing more today. I wear mine all the time and when someone notices and asks about it I give it to them. The bracelet is as beautiful as it looks with Icons all the way around. Everyone I have given it to has been appreciative. It wears well.

I love to read the writing in RED of God words.

Very difficult to understand. On my second re-read. I am a thirty year convert to Eastern Orthodox with large library of Eastern Christianly thought but this book by Schmemann just doesn't make sense for me. I'm trying - possibly it's just over my intellectual & spiritual head?

Probably the best book of its kind I've ever read. Certainly the most useful.

Very nice book for praying the psalms. Flexible but sturdy cover. The paper feels like a higher grade newsprint. At first I was disappointed in this, but after using the book, my opinion of the paper has gone up; the pages turn easily and they don't stick - important qualities in a prayer book. There are no footnotes giving explanations or alternative readings; for that kind of information, the translators/editors recommend the Orthodox Study Bible.

For Byzantine Catholics, Orthodox, and any others who might be interested: the book marks the beginning and the end of each kathisma, as well as the individual stases. Each stasis begins with a title that gives the kathisma and stasis numbers; the first stasis of each kathisma also gives the day of the week and the service (Matins or Vespers) to which that kathisma is assigned (see photo). The end of each stasis is usually marked with red asterisks (also in the photo).

The kathismata go straight through the psalms in numerical order. However, the printed sequence of the psalms is not numerical. There some chunks that have been moved, e.g. Pss 135(134) - Ps 150 appear right after Ps 109(108). The Introduction says this is because it is a psalter to be used in prayer, but I still have no idea what that is all about.
Here is the order of the Psalms:
Pss 1-109(108)
Pss 135 (134) - 150
Pss 120 (119) - 134 (133)
Pss 110 (109) - 119 (118)

The translation is contemporary but not colloquial. It is generally smooth, although there are a few places where I cringed. There are places where the translation is very confusing or exhibits poor grammar; I conclude they are self-consciously reflecting the underlying original. A couple places they have "Christianized" the translation: "saints," where others use "holy ones"; "church" where others use "assembly."