I highly recommend Bishop Alexei's Spiritual Transformation and Giving. It's a rich resource for what the Bible and the Church Fathers say about giving and, most importantly, how to apply it to everyday Orthodox Christianity. As a recent convert to Orthodoxy, I appreciate how Bishop Alexei presents patristic thought in a relatively down-to-earth and conversational (but not completely informal) manner. He also combines traditional Orthodox perspectives with contemporary psychological studies and thought.

Not only does the reader receive useful information about what God and the Church, as well as psychologists, have to say about almsgiving, but there are also useful tips to incorporate this practice into your life. Great Lent was an ideal time for me to read this book (but it would be beneficial anytime!). I know that this is an area in which I can improve (repent, even). I must admit, I stepped away from this book a few times when it got too convicting - which I see as a feature rather than a bug. However, I was compelled to return to this book as I knew it was key to understanding almsgiving, and ultimately to my repentance.

In short, this is a deceptively brief book that holds the power, with our cooperative effort, to radically change one's life.

Drawing heavily upon the writing of the Church Fathers, Bishop Alexei makes a compelling argument for almsgiving as a means of purifying and deifying the giver.

The book progresses from psychological arguments for altruism to the requirement for almsgiving in the Jewish Law before finally explaining how Christian perfection must surpass both humanistic and legalistic requirements.

As I read, occasionally my rational mind was inclined to fight against some of what Bishop Alexei had written, but his ideas in each of these instances were supported by the Fathers. Not wanting to find myself arguing with St. John Chrysostom and the tradition of the Church, I had to concede.

One thing I would have appreciated would have been more practical advice for how to give. Bishop Alexei does have a section on the proper way to give, but I found it more philosophical than practical. Yes, giving should be properly motivated by concern for “the least of these”, but how should I choose among the hosts of “least of these” to whom I could donate on the internet? Is it better to give with the click of a button, or to give in such a way as to actually be in relationship with the giver?

Overall, an excellent and convicting Lenten read.

I finished this book and then began again not intending to read the whole thing. But I did! What a beautiful gift. In a difficult season of my life, it was a healing experience to read. Thank you.

Excellent

This work approaches a very ancient and deeply rooted problem all too common in certain veins of Christian thought, often unbeknownst to the modern readers most affected by it. A problem involving complex and nuanced topics spanning multiple centuries and manifesting itself in heretical movements throughout ecclesiology. Phillips is able to distil the issues and their long-term affects down into digestible and easy to follow threads in a relatable and engaging way. This in large part is due to the way Phillips speaks from personal experience rather than approaching the subject from a purely academic and theoretical way, which he certainly has the credentials to do, shedding light on the internal tension and confusion gnostic like presuppositions have on the unsuspecting Christian.

This approach allows the author to do so in a way that is easy to connect with and resonates with many of my own personal experiences. The result is a practical approach to recognizing these tendencies in our own ways of thinking about Christian concepts and how they relate to the material and immaterial world around us. In doing so, Phillips leaves the reader with not merely a history lesson in theological and philosophical concepts, rather he leaves us with a methodology, a manual if you will, for reorienting oneself with the traditional Christian worldview and effectively rediscovering the goodness in creation along the way.

At the very heart a genuine Orthodox phronema is living the Faith of Christ within the Body of Christ in oneness of mind, having been Baptized in-Christ, and being in-Him, through the ancient Sacramental reality given to the Apostles. (Eph 4:4-10). Though the laity and clergy receive the same Spirit of Truth, it is the clergy whose purpose is to vouchsafe the Sacramental life of the church, and especially for the bishops to vouchsafe the Faith, both living and taught, hence they are of one mind in the Holy Spirit and are found to be in accord with the Church, always, and everywhere. As St Vincent of Lenins eruditely put it, but I paraphrase.in that which is truly Orthodox one finds oneness of mind being taught, and lived, by all the faithful, at all times, and in all places.

This is not the case with modern, world-orthodoxy. The author is widely respected, but not for her experience of Christ, but for her theological degrees gained by the very rationalism of the West she repudiates. It is rightly stated that Papism is foreign to the Orthodox mindset yet the bishops currently regarded as Orthodox have that same hierarchical structure with their Ecumenical Patriarch, who is now regarded as the Pope in the East. If the laity start to ask questions about the direction their clergy are now steering they are told to obey, not question. Legalism is seen as a western way of thinking, however, this same thinking is behind the use of the terms canonical and non-canonicalwhen applied to the Old Calendar Orthodox; meanwhile the New Calendar bishops conveniently trample over the historical Anathemas and ratified conciliar statements of The Church. The very principle of Faith was overturned for the letter of the law in the 1924 persecutions of the Faithful and their courageous clergy. The foundation laid then by those in authority led to an innovative doctrine on sin redefining unity, ushering in the Mutual Lifting of the Anathemas (of 1054) in 1965 without the repentance of the Catholics for all their heresies; unity in-Christ which is a fundamental phronema of Orthodoxy is now taught as possible without restoration to the Truth. The authority of the Church is denied. The Holy Fathers never wrote such things, our Lord, God, and Savior, Jesus Christ never taught such things, and yet this doublethink of modern orthodoxy claims to be the fullness of Truth.

Throughout this book an attempt to set out what the Orthodox Christian Mindset is. However, the Orthodoxy to which she belongs does not live it. Many in the authors position believe they are resisting the heretical mindset predominant in the West, yet have no other recourse than to be obedient to their bishops. This is Papism. Modern rational thought processes are capable of all sorts of gymnastics, while life in-Christ is truly simple, and simplyTruth.

A frank question for Americans, at the very least, when considering the claim of being united in Orthodox phronema would be this
What does the Archbishop of the Greek Orthodox in America, Archbishop Elpidophoros, teach, is it truly Orthodox and are the Orthodox under him all in agreement with what he teaches? Does his example meet the testing of the spirits (required of us in 1John 4:1) and the criteria of St Vincent? Is the phronema of the bishops drawing people closer to Christ or is it subtly doing the opposite and over time desensitizing them to more and more innovation?

A book worth reading, with a discerning lookout for the doublethink.

Great to have the Canon and the Life of St Mary of Egypt together in a hand booklet for the Lenten Season.

Part of common American “folk religion” is the disregard or even hostility toward that which is material or physical, and being an American myself, I have read Rediscovering the Goodness of Creation and found that the influences of American folk religion have influenced me in hidden ways. To be sure, I confess with my mouth the physical resurrection, but I often find myself failing to see the imprint of God, or the logoi, in the creation that surrounds me. It is easy to look around you and just see what is around you without seeing how they are meant to direct your gaze to God.

Phillips’ book offers to teach the reader how to see all of creation in a very different, non-secular, and enchanted light. At 346 pages, it is an in-depth analysis of how we often view creation (like Gnostics) and how the Scriptures direct us to see creation. This is not to say that I feel that everything about the book was perfect.

For instance, he borrows very heavily from Protestant theology, more specifically N.T. Wright or those influenced by Kuyper. This is most especially the case for the biblical theology section of the book. That is not inherently bad, but I would have preferred to see more references to the Fathers and Orthodox teachers in general. In addition to this, he gives his major premise very clearly in the beginning (creation is good), but he often stated his premise in a way that made me uncomfortable because I was waiting for qualifiers to that premise, and he didn’t get to those qualifiers until the latter half of the book (creation is good, but that doesn’t mean we should be hedonists and see creation as an end in itself). Creation being good, and chiefly because it points us to God, is something I wish that would have been emphasized earlier on in the book.

For me, where the book really shined was the last section where he goes in detail on how to not be a Gnostic. He gives some very practical and thoughtful steps that can change our outlook on the world. It has helped me to see things beyond having just a worldview, as if the world is neutral, and any and all views are possible, but that the world is by no means neutral and actually labors to be seen as good and as pointing to the Lord God.

Read the book. We’re all Gnostics that need help, especially those of us who don’t think we are Gnostic, and this book can really help us in our recovery process.

This is a great resource for both clergy and laity. The print is easy to read. It is a great asset to have.

Very helpful to me, a recent convert.

As an evangelical Protestant inquiring into the Orthodox faith, one of the most compelling things about Orthodoxy has been the emphasis on an embodied faith. In our increasingly digital age, a faith that is tangible (e.g. actually requires going to church rather than streaming a church service from home) seems ever more important. What I expected to get from this book was a deeper explanation and articulation of why our faith has to be embodied. While it certainly did that, it offered so much more. Robin Phillips framed things in a way that made me understand on a much deeper level the very purpose of humanity. As someone early in my career who continually wrestles with the purpose behind my vocation (especially how to reconcile the sacred and the secular), I found such a renewed clarity for my place and purpose in the world.

I also appreciated the immensely practical applications for how to "not be gnostic" so that I can become, in a very real sense, more human.

As a sufferer of toxic shame, I've been waiting for the church to acknowledge how my ears hear things differently and point me in the right direction. Fr. Stephen Freeman has captured my experience and is helping me discern the truth of God's love.

I love this keychain i wanted to buy ten but they ran out please bring this back i want to give it to everyone i care about

This is the story of a wonderful transformation, of an Englishman serving the Romanoff family, to the Orthodox priesthood. It also has a lot of great history.

Very nicely illustrated. Would appeal to young teens, and older pre-teens, to offer inspiration to live for Christ.

This book has transformed my view of almsgiving. Despite coming in at a very readable 40 pages, Bishop Alexei’s Spiritual Transformation & Giving is a thorough and enthusiastic exhortation to pursue God through merciful almsgiving. Bishop Alexei begins by quickly getting to what I believe to be the thesis of the book:

“We have what we have in order that we may be merciful stewards of God’s own mercy toward us, acting with generosity to those in need and to the Church, which needs our collaboration, our synergy.” (Page 5)

The rest of the book is a comprehensive unpacking of the realities, challenges, and rewards of giving as seen by the Church historically, and by psychological literature contemporarily.

In the first few chapters, Bishop Alexei examines almsgiving as an integral practice within the Christian faith. He draws heavily from scripture, as well as St. John Chrysostom and St. Jerome, throughout the book. While he warns against displaying charitable deeds before men (Matthew 6:1), Bishop Alexei shows just how central almsgiving has always been to the Church. He quotes the church fathers in asserting that, despite the high regard for asceticism in the early church, almsgiving was seen as an even greater asceticism, because in addition to shaping the ascetic’s, or the giver’s, soul it also benefited the needy.

This is one of the most striking points to me. Bishop Alexei makes clear that almsgiving primarily serves to help me, the giver, draw closer to God. "When people do not give to those in need, the wealth they possess ends up consuming them and corrupting them." This quote from St. John Chrysostom highlights the danger of neglecting a spirit of mercy. Yet God does not desire that we give out of reluctant obligation. In His love, God invites us to join Him, to be the hands and feet of His mercy, and in doing so invites us to become like Him (“Be merciful, even as your Father is merciful.” Luke 6:36). This call to give alms is really a call to become like Christ!

Bishop Alexei bluntly addresses the fact that this is a difficult aspect of Christian life for many:
“Fear, uncertainty, and being of little faith cannot simply be wished away. Believers also need help to strive for the perfection to which the gospel calls us all (Page 20).

To that end, I was thrilled to find that the second half of this book is full of instruction for how to grow in faith and in the giving of alms, including practical steps on how to incorporate giving into the daily pattern of worship. He also breaks down what our almsgiving should look like in terms of habits, thoughts, and intentions, and provides simple ways to help cultivate a spirit of gratitude and generosity.

Somehow, in our age of self-fulfillment and materialism, Bishop Alexei has confronted this heavy and challenging topic in a way that left me encouraged and even excited about our opportunities give what we have been given. The entire book presents giving not as a legal or moral requirement, but as a free invitation to participate in God's mercy on earth. He concludes the book by focusing on the ways almsgiving makes us more human, and more like Christ. It helps us defend against the temptations of greed and lust by putting others above ourselves, it calls forth love in the tangible form of time and effort for those in need around us, and it is a practically reinforces to ourselves that our highest treasure is Christ.

You will def enjoy reading this book and will recommend it to others. The literary style is flawless and easy to follow.

A must have!!

I am really enjoying my daily lenten readings. Easy to read and I love the sections about saints and church fathers.

Exquisite!