Fr. Seraphim Rose has done a tremendous job in his book "Genesis, Creation and Early Man" of explaining how the Fathers of the Church interpreted the book of Genesis. This work is tremendously important as it demonstrates how the Orthodox understanding of creation and early man is totally in contradiction with the theory of evolution. While not a thorough refutation of evolution, the book simply presents the authentic doctrine of creation to its readers so that they can go beyond the materialistic, 19th century, atheistic, man-made philosophy of evolution.

Here is a truly great book presenting the heart and soul of the Orthodox Christian doctrine of creation, the fruit of the research and study on the subject of creation and evolution done by Fr. Seraphim Rose during the last 15 years of his life. Disturbed by the easy if shallow acceptance of evolutionism by many modern Orthodox Christian authorities, Fr. Seraphim researched the subject of creation and evolution in depth in relation to Orthodox theology, and particularly in relation to patristic thought. Since the Orthodox Church considers the Church Fathers to be normative for its theology, Fr. Seraphim did a comparative study of all the available patristic commentaries on the Haexameron (the Six Days of Creation in Genesis): Origen, St.Basil the Great, St. Ambrose, St. John Chrysostom, St. Gregory of Nyssa, Blessed Augustine, and St. Ephrem the Syrian. This seems not to have been done before, at least not to so thorough an extent in modern times. What he found, by a thorough study of these sources, was that, contrary to the efforts of certain theologians to offer a "reading" of the Fathers that would support Darwinism, none of the Great Fathers of the Church can be claimed to support anything like current evolution theory. Even St. Gregory of Nyssa and Augustine, the two names most often mentioned in connection with doctrines that might support some form of evolution theory, are shown by Fr. Seraphim most convincingly to be thoroughly creationist in the Biblical and traditional sense. All of their more ambiguous remarks, when placed in context of their total thought, can in no way be claimed as some kind of ancient prefiguring of evolution. Any "reading" of any of the Fathers named above to support evolutionism is extremely far-fetched, and is the product of wishful thinking on the part of those Orthodox who want their church's theology to be more "up to date" and not at all in accord with the Patristic "phronema" (mind), which is supposed to be the hallmark of the Orthodox Church. The Patristic phronema cannot be said to be specifically anti-evolutionist in the strict sense of directly denying evolution as such, but only because transformism as a way of conceiving the origin of creatures was literally inconceivable, given their theistic and Trinitarian presuppositions and worldview. This remains a fact, claims Fr. Seraphim, whatever one might think about evolutionism as a theory of origins. The heart of the problem for Orthodox Christians, then, given this fact, is how to think about creation, origins, and the seemingly overwhelming unanimity (a false impression, in any case, as is proved by the recent surge of support for intelligent design in science) of scientific thought in support of the doctrine of evolution. Does this mean the Fathers are "creationists", in the currently understood meaning of that term, with its fundamentalist, or at least evangelical Protestant connotation? Not at all. They were creationists, certainly, but in a way that does not conform exactly to any contemporary notion, whether fundamentalist or evangelicalist or theistic-evolutionist. If neo-darwinist evolutionism can be said to be (prescinding from more recent non-gradual tweakings of the theory) horizontal, gradualist, randomly and blindly (unintelligently) caused, linear transformism, the Patristic doctrine of creation is vertically emergent, intelligently designed, hierarchically informed crystallization or condensation--ie, "And God said, let there be..., and it was so."

This superb study of the Patristic interpretation of Genesis is accompanied by Fr. Seraphim's acute analysis of the kind of philosophy that underlies evolutionism in all its forms. He finds it to be a set of modernist, relativist, pluralist, secularist, empiricist presuppositions that is essentially incompatible with the true Orthodox ethos.

There are a thousand books out there on creation and evolution, but among them, "Genesis, Creation and Early Man" is truly unique. Fr. Damascene Christensen, Fr. Seraphim's editor, contributes a thoughtful introduction and epilogue, and Philip Johnson contributes a forward that brings the creation-evolution debate up to the minute. There is simply nothing like this book elsewhere in the field. If you are interested in what the Fathers of the Church thought about the creation story of Genesis, and how they grappled with the science and philosophy of their time, and how their solution is relevant to us today, do not miss this wonderful and rewarding book.

This hefty tome does justice to its subject matter. Although newer material is available to critique the pseudo-science of evolution, that is not specifically the book's focus. Instead, Fr Seraphim looks at the theology regarding creation and the nature of mankind. He does this by examining the Holy Scriptures in great detail through the interpretive lens of the Holy Fathers of the Church. As a result, this work is a great starting point for anyone interested in patristic study of the subject, particularly with respect to the book of Genesis. He also spends time looking at the philosophy behind the evolution movement as well as the implications of evolution with respect to modern society. This is an important topic, as nihilistic philosophies engendered in the 19th century have been used to justify the genocide of 100+ million people in the 20th century! For those new to the evolution "debate", it may be wise to start in Part V (why should we care about evolutionism?) and then return to the beginning of the book. Also, I strongly recommend Johnson's book, Darwin on Trial, and similar works, which debunk the "science" behind evolutionists' claims.

"Blessed John the Wonderworker" is a collection of various essays and testimonies of people concerning the life and miracles of St. John Maximovitch. Ever since my introduction to Orthodoxy I have found St. John very intriguing. Perhaps it is because he reposed in 1966, or becaue of his asceticism and miracles or perhaps because his incorrupt relics lie only about an hour from my house. In any case I found this book to be both devotional and informative. Great reading for all Orthodox Christians or for anyone interested in learning about the lives of truly holy people.

This examination of the life and miracles of St. John Maximotvich is heartening reading not only for Orthodox Christians, not only for Californians who are blessed to have his relics, not only for North Americans who, unlike other Orthodox Churches in their "western captivity", have been blessed with their own saints, but for anyone who has a compassionate heart. This well written work is the clearest reading of the life of this remarkable man who had the gift of doing "ordinary things in an extraordinary way." Fr. Seraphim's account is neither sentimental nor disengaged, and the best I have read about this saint's life.

St. Symeon the New Theologian is often overlooked in the Western Church, but thankfully this is changing. This selection of his homilies concerning the fall of Adam and the nature of the Fall-Redemption relationship is very good; I recommend it highly. Father Seraphim's translation reads very well and allows one to focus upon the message of the text rather than on deciphering the writing. All in all, this is a wonderful book for anyone interested in Christian thought, be they Orthodox or no.

Saints Barsanuphius and John are usualy overlook by beleivers. Their lives are examples of great offering of self and white martyrdom. This book is just a small section of their total worls, but is the only ones translated into english. the information in this book is for all people that want to lead a more spiritual life. its practical advice can help people at any level of spirituality. This book, contains not only the great worlds of these men, but also selections of Saint Marius' homilies and a boigraphy of Both Brasanuphius and John. It is a great book for all those who look for santification in their lives.

Just read it, you have to, no description can give it justice. All I can say is this, it's comparable to Issac of Nineveh's "On Ascetical Life" in its beauty, depth, and penetrating words of love, peace, and prayer. Just read it, this book will change you forever.

The wisdom contained in this book brings what we believe to be beyond our reach, down to earth in a simple, clear, understandable way. The teachings of this Orthodox Saint are livable, practical, and give a wonderful insight into Orthodox Theology, both for the "scholars" and for those seeking a better way to live in harmony with all other creatures on the path back to God.

When the great founders of monasticism in the East, Sts. Anthony and Pachomius, desired to leave the world and lead a life in worship and prayer in solitude, they turned to the Egyptian desert, founding both the hermitage and the monastery.

When the first ascetics of Russia wanted to follow in the footsteps of the Great Fathers they didn't have a sunny heated and dry unfruitful desert, but instead they could turn to the vast cold and often inaccessible Siberian forests; "the desert of the North"!(Though not entirely restricted to Siberia). In these areas, under harsh conditions, they co-founded the Russian monasticism and spirituality as we know it today, though under circumstances often incomprehensible to modern man. The book is as exciting as any modern fiction "thriller" novel.

This collection of the lives of many of the most important followers of the Desert Fathers who in turn became Desert Fathers themselves(many a hermitage ended up as a flourishing monastery) would have been a great loss, if the editors hadn't compiled them from the Russian originals to this one book. This is THE Lives of the Saints of the North.

The book ought to be a "must" reading to all those seeking the true spirituality of Christianity.

This is a short book, but very poignant for our time. It records a guest lecture given at UC Santa Cruz about 20 years ago. His own explanations, anecdotes, and illustrations are quite good, and he also includes quotes from Alexander Solzhenitsyn.

The introduction by Hieromonk Damascene is brilliant as usual.

If you get a chance, check out the audio tape of Fr. Seraphim's actual lecture. Available in underground bookstores and catalogs.

When I ordered this book, it was because my priest at church was talking about Fr. Seraphim Rose and the value of reading his writings. So I ordered this book out of curiosity and found that it is easy to read, yet so packed with wisdom. I ordered a second book to give as a gift to my brother for Christmas. I think he will enjoy reading it as much as I have enjoyed it.

This is a good little book put together from a speech given by Father Seraphim. It enlightened me early in my conversion to the Faith, and illumines the patristic understanding of human suffering as unavoidable in this life but ultimately a good thing. Buy the book, it gives courage.

I read this book and for me was a disgrace to hear from a saint of the ortodox church such arguments or elements arguments of the coredemption of Mary. I dont know where this person or monk found such answer of the coredemption but the think is, this person is out of his mind or he didnt found the real answer.First of all the Catolic Church has never put Mary in the same level of Jesus the church with the dogma of the inmaculate Conception had just says what the angel says in the holy bible, Rejoice full of Grace, this are words from God our Father in the words of the angel.The church has never invented such thing,is God who has call Mary full of grace. It is incredible to hear from the Ortodox Church their arguments againts the Catolic Roman Church and at the same time trying to say that they love Mary.This is a real contradiction because Mary have Jesus is because the only way to have Jesus my ortodox friends is without sin, no one with sin can ever have God Jesus in the womb if that person is not without sin. That is why her cousin full of the holly spirit call her too, bless among all womans and bless the womb of Jesus. Because her womb was without sin.Why we call her Coredemptrix because she like the old Eve have a participation or co-participation in the plan of God like the old Eve with the old Adam and because was by Eve a Woman because sin come to the world in the same manner is from Mary other woman without sin that salvation came to the world, and this salvation came through Mary with the participation of Mary and because for God their is nothing imposible exept for those ortodoxs that are confuse.Mary apear in France and confirm what the church was believing by centuries with hundreds of miracles confirm by all scientifics all over the world as true an authentic.

St. John Maximovitch was a truly special figure in the 20th century Orthodox Church. He bore his sufferings with love and patience. To this day his memory and relics are venerated. Father Seraphim Rose was a man of great intellect and passion whose works continue to challenge and engage. These men were powerful and unapologetic advocates of Orthodoxy . The combined effort of these two holy men merits, and perhaps even demands, one's time and careful consideration.

Understanding of all phenomena, natural or supernatural is based on a synthesis of observable instances including empirical and intuitive, logical assumptions, and deductive analysis. In Christianity this understanding is called dogma, or what it is we beleive. There are many places where doctrinal error can be introduced into dogma, so great precision, and time must be allowed for all the ramifications of neologisms to be assessed before it is accepted as dogma. This is not to say that all neologisms are in error, but rather to say great care must be taken with them.

St. Augustine was a great theologian, and he understood the care needed to maintain the dogma very much. But some of his speculations about the nature of sin, and the nature of the Holy Spirit have come to be accepted without proper care in the Occidental Churches, which have been rejected by the Eastern Orthodox Christian faith. One of St. Augustine's neologisms is treated in this book very carefully by St. John Maximovitch--the neologism of original sin, or that mankind is liable for the guilt of Adam and Eve.

The neologism of original sin, adopted by the Roman Catholic Church, created a logical problem, that of our Lord Savior's birth as a descendant of Adam and Eve. Surely our Lord Christ did not inherit the guilt of Adam and Eve. If he did, then his death on the Cross was meaningless. In order to address this, the Roman Catholic Church, instead of recognizing the error of adopting Augustine's speculation, introduced yet another error, that of the Immaculate Conception.

St. John Maximovitch addresses this error eloquently, demonstrating how the doctrine of the Immaculate Conception does not glorify the Theotokos, but indeed, denies her of her rightful honor. St. John Maximovitch is careful to never malign the purity of the All-Holy (Panagia) Theotokos (God-Bearer).

St. John Maximovitch also addresses the modern error of the Protestant rejection of Mary as someone worthy of veneration and honor in the Church. This error is nothing more than a childish reaction to the error of the Roman Catholic Church. The Protestants, recognized that the dogma of Mary had been compromised by the doctrine of the Immaculate Conception. But instead of examing the doctrinal elements of Marian dogma, preserving what it true, and rejecting that which is false, have rejected it in its entirety. In fact, much of Protestant dogma is simply a negative uncalculated response to the errors of the Roman Catholic Church. What they fail to realize is that in their rejection of Sacred Tradition, they have made themselves vulnerable to any and all neologistic speculations.

This is a wonderful book, explaining much of the Orthodox Christian Faith in the context of Sacred Tradition and Sacred Scripture. I highly recommend this book to anyone and all who wish to understand the special place the Theotokos has in the Church, and how to venerate her properly without confusion.

This is a truly special book, written by no less than a modern Saint, living in a modern America. It will change the Way you see the Theotokos, and the Way you see the Church.

Fr Seraphim Rose's short text on Blessed Augustine is an insightful charge for Orthodox to embrace the tenets of moderation and understanding in an approach to the often controversial views of Augustine. While not an 'academic work' in the sense that it holds up to a great deal of critical scrutiny in all its points, Fr Rose's text nonetheless provides a much needed alternative to the frequent 'Augustine-bashing' found in certain circles, drawing out both the negative and the positive in the author's thought.

Outstanding, Penetrating Insight, likely the best of all Rose's works, my highest recommendation, great for all Christians!

I have never been particularly impressed by Fr. Seraphim Rose's other books - especially "Orthodoxy and the Religion of the Future" and "The Soul After Dead" - but "The Place of Blessed Augustine..." is a beautifully written and convincingly argued defense of the great Bishop of Hippo.

Fr. Seraphim refutes many Orthodox "scholars" (such as Fr. Michael Azkoul) who show a sort of hypocritical "West-o-phobia" in their shameless, merciless bashing of St. Augustine. While not ignoring the fact that some of St. Augustine's personal theological opinions concerning inherited guilt, grace, and free will are rejected by the Orthodox Church, Fr. Seraphim highlights his genius in many other areas. He makes an important distinction between holy Augustine himself and later medieval "Augustinians," who took the flawed points of the saint's theology and transformed them into a vast theological system. Above all, for Fr. Seraphim, St. Augustine is admired as a "Father of Orthodox Piety" - his "Confessions" are one of the greatest works on Christian repentance and reflect a mystical Orthodox experience with the Holy Trinity.

The book includes many added goodies, including icons of St. Augustine and others, excerpts from the "Confessions," letters of Fr. Seraphim, and an Orthodox service to St. Augustine written by the 20th century American saint, John (Maximovitch) of San Francisco.