The Catalog of Good Deeds

"Young people must be made to distinguish between helpful and injurious knowledge, keeping clearly in mind the Christian's purpose in life. So, like the athlete or the musician, they must bend every energy to one task, the winning of the heavenly crown."

-St. Basil the Great

"Let us draw from the fountain of the perennial garden and from the most pure waters springing unto life eternal. Here let us luxuriate."

-St. John Damascene

Fragrant old roses bloom each summer in my backyard. In one spot, stepping-stones lead to a gently bubbling fountain where birds gather for refreshing splashes and dips. Their delightful songs remind me of God's bountiful provisions for all His creations, even the smallest bird-even me. My patio is truly a place to luxuriate and ponder matters of life eternal. Even so, I am not deluded; the Christian life is not always "luxuriating." Sometimes it is carrying a heavy cross-suffering and struggle with capital "S"s. It is in times like this that we are most likely to receive the power-filled, personal message from God, "I am with you," especially if we turn to the Bible and the Church. We are not meant to walk alone, either when luxuriating or when struggling.

The following story illustrates how God can speak through Scripture. Some time ago my family was about to go through some horrendous, unimaginable circumstances-not the first bad thing to happen to us, but perhaps the least understood, and, next to the deaths of a son and stepson, the most difficult to cope with. Little did we know that God, in His great mercy, could foresee what was to come and was already making provisions to hold us up with His sustaining strength and grace during the bad times.

I did not know what compelled me to type up certain Bible verses, mount and laminate them for use as bookmarks. I did not know why, for weeks, I was led to meditate almost daily on one of three passages (usually Isaiah 43:1-3)-until a rage-filled, mentally ill family member became increasingly irrational and violent after discontinuing his medication. As the devastating tentacles of schizophrenia wrapped around our lives, threatening to plunge us into hopelessness, God's Word became clear-there was no need to fear or despair, because the Lord God Himself was our help through the troubled waters. We would walk through the fire of tribulation but would not be burned. Who is so great a God as our God who does wonders?

In his book Bread for Life, Theodore Stylianopoulos says, "The essential purpose of reading the Bible is to discover the mystery of the living Christ, to receive Him in our hearts again and again, and to say with St. John the Evangelist, ‘We have beheld his glory, glory as of the only Son from the Father . . . and from his fullness have we all received, grace upon grace' (John 1:14, 16)." My family has beheld His glory.

If there is one thing lacking, one thing needful more than anything else among otherwise devout Orthodox Christians today, it is personal intimacy with the written Word of God. This is not a Protestant attitude stemming from a dogmatic belief in sola scriptura. It has been said time and time again, by Orthodox saints and writers down through the centuries, we must "swim in the Scriptures."

In the fourth century, St. John Chrysostom claimed that ignorance of Scripture is the cause of all evil. And in the nineteenth century, St. John of Kronstadt counseled: "The Holy Scripture is the realm of Wisdom, Word and Spirit, of God in Trinity; in it he clearly manifests himself: ‘The words that I speak unto you, they are spirit, and they are life.' In the Holy Scripture we see God face to face, and ourselves as we are. Man, know thyself through the scriptures, and walk always in the presence of God." He also said, "Of those who do not read the gospel, I would ask: Are you pure, holy, and perfect, without reading the gospel? Is it not needful for you to look in this mirror? Or is it that your soul is so deformed that you fear to look upon your deformity?"

Several reasons are commonly given for neglecting regular Bible reading. First, our liturgical tradition is rooted in Scripture. The Liturgy and other services of the church are so closely connected, they cannot be isolated into separate aspects of worship. When we pray in the Orthodox Church, we know we are praying Scripture. God's Word comes alive in Orthodox worship; the events of our salvation history are mystically made a real and present reality. Many people are satisfied with this amount of exposure. To this excuse I would answer by paraphrasing St. John Chrysostom: I advise that you obtain a Bible and begin engraving its words in your heart.

Secondly, some people have tried reading and have become discouraged when they do not understand what it all means. Instead of giving up, I would quote St. John Damascene: "If we read once or twice and do not understand what we read, let us not grow weary, but let us persist, let us talk much, let us inquire." It might also be helpful to read a simple introductory book such as Bread For Life: Reading the Bible, by Theodore Stylianopoulos. Keep in mind, too, that it is not necessary to understand every single word and passage-only whatever addresses your own personal, spiritual needs of the moment. Illumination normally comes only one tiny flicker at a time. It is most important to keep walking steadily and consistently, guided by the Unwaning Light.

To any Orthodox man or woman who tries the excuses, "I don't have time," or, "I've just never got into the habit of reading the Bible," or, "We don't believe in private interpretation of Scripture, so we can't read it privately," or, "I read it once already," or, "It's boring," my retorts might seem tactless and unsympathetic. They are, however, all I can think of to say. Make time. Get into the habit. You're missing something. Once is not enough. Is there a possibility that you find all of the Christian discipline boring? Look to your heart. Realize that Holy Scripture is a necessary stepping-stone in our Christian walk.

And, as with every other aspect of spiritual life, the foundation for incorporating the Bible into our daily lives is most easily laid in early childhood. The attitudes that we want to impress upon children are reflected in these verses:

"Your word is a lamp to my feet and a light to my path" (Psalm 119:105).

"The gospel ... is the power of God to salvation for everyone who believes" (Romans 1:16).

"For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart" (Hebrews 4:12).

Something we don't always perceive happens when we read the Bible. Our mind may wander, but unless we are in a totally vegetative state, it is catching a glimpse (however minute) of our Lord Jesus Christ. It is being illumined and made ready for renewal and transformation. Every person in the family, even nonreaders, should have his or her own Bible. Bible storybooks for children are great, as are picture books portraying individual Bible stories or themes. Look for quality text and illustrations. St. John Chrysostom wrote, "An important part of a child's education is story-telling, since good stories excite the imagination and strengthen the bond between parent and child. Stories from the Bible are to be preferred, and the child should repeat them often, to underscore full comprehension." He also wrote, "Fathers and mothers: Go and lead your child by the hand into the Church."

Among Christians, Orthodox parents are in a unique position as far as religious education goes. We have immediately at hand ready-made tools for impressing God's truths upon the child's heart in the most natural ways. Our worship involves all the senses, our bodies as well as our minds. From the beginning of life, the infant smells the incense; tastes the communion bread and wine; sees the candles and icons; hears the chanting, singing, and beautiful recitation of prayers. At an early age she touches the holy things of God and knows intuitively that she is in a holy place.

I was reminded recently that my oldest son, Jeff, once thought that our priest was God. This recollection came to me at a parish function when a three-year-old girl called out to the current priest, "God, come here. I want to talk to you." "God," dressed in black, humbly pulled up a chair and listened with appropriate seriousness to what she had to say. Both young children were able to associate the priesthood with the divine, not because they had been given formal doctrinal lessons on the nature and function of the priesthood, but because they had experienced liturgical worship with their families. Even when it seemed as if they were not paying attention, were possibly even being disruptive, they were absorbing the knowledge quite subconsciously that something about this man was special. As infants absorb the verbal language of their culture, so too, the growing child absorbs the language and heart of our faith through her surroundings and experiences.

While the church can surround the child with hints of a larger reality-God's Kingdom-through its architecture, liturgical rituals, education classes, and symbols, the parent must remain the primary religious educator. Brief Sunday school classes are not enough for such a great task. It is the parents who co-create, with God, the stepping-stones to faith; who show by their words and actions, as best they can, the journey to theosis. It is their task, more than any other's, to teach the special kind of communication we call worship. Symbols need explaining; explanations need giving. Our religious language, or the way we communicate our faith by everything we do and say, needs careful thought. Above all, remember that religious education is not something that stops at age sixteen. Growing in faith is a family affair. As John Boojamra has said, education "belongs wherever it can take place, wherever people can be affected, changed or influenced meaningfully."

The Orthodox Church is a church of celebration; when our children are active participants in church life, when they can share in our celebrations, they learn the reality of God's active presence in their lives. Nor should our Orthodox rituals be restricted within the walls of the Orthodox temple. Our homes are considered "little churches," which means that Orthodoxy must be taken home.

Dr. John Boojamra made the following suggestions for carrying the church home: "Children can be encouraged to set up icon centers in their home as places of prayer, and to engage in daily Bible reading, and prayer at meals and on such other occasions as before a family trip. Family traditions, not uncommon among those of ethnic origins, should be adopted for holidays."

My experiences as a Montessori teacher have led me to realize that our goal as educators is not to impart facts to children as though they were empty vessels waiting to be filled, but to open their eyes so they can exclaim joyfully, "Wow, look at what I am becoming! I've got to know more!" If we can teach children how to learn, they will figure out somewhere along the way what it is they need to know for their particular calling in life. They will walk in wonder with God, whether they are eight or eighty.

An article by Elizabeth White

Source: http://www.antiochian.org/node/16620

Who is commemorated the 3rd Sunday of Pascha? Name ALL the names.

The Church commemorates seven myrrh bearing women on the third Sunday of Pascha: Mary Magdalene, Mary, another Mary, Martha, Salome, Joanna, Susanna, as well as Righteous Joseph of Arimathia and Nicodemus.

Who was the myrrh bearer who was the mother of two of the apostles?

Salome was the daughter of St. Joseph the betrothed, the wife of Zebedee, and the mother of the holy apostles James and John.

One of the myrrh bearers was married to one of the seventy apostles, who saw the risen Lord Before the eleven. Who was she, and who was her husband?

Mary was the wife of Cleophas, as the Holy Evangelist John reports: "Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene". (John 19:25). He was a brother of St. Joseph the betrothed, and, along with St. Luke, met Jesus on the day of the resurrection, while on the way to Emmaus. This incredible story is recounted in the 5th matins gospel: Luke 24:12-35, (number 113 according to the Russian Gospel numbering). After long enlightening discourse with Him, they finally recognized him after he broke bread and blessed it.

Which 2 myrrh bearers were sisters?

Mary and Martha, whose brother was Lazarus.

One myrrh bearer was demon possessed and cured by Christ. Who? How many devils? What Pascha tradition is she responsible for?

Mary Magdalene was formerly possessed by seven devils (demons):

"... And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils ..." (Luke 8:2)

St. Mary Magdalene showed a red egg to a Roman Emperor as proof of the power of Christ, and to this day, it is traditional to have red eggs at Pascha.

What was the contribution to the burial of Christ of the men commemorated today?

The Righteous Joseph obtained the body of Jesus, and along with Nicodemus, anointed Him as best they could and buried him in a tomb that Joseph had intended for himself.

"When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple: He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth, And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. (Matthew 27:57-61)

"And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand." (John 19:38-42)

Why were the myrrh-bearing women going to the tomb early Sunday morning? According to the teaching of the fathers and services, what was the nature of their thoughts? Why did they not do this earlier?

The women wanted to anoint the body of Jesus, since they did not have enough time before the Passover began. They were going to the grave to anoint a dead man. They as yet did not understand that He would rise from the dead.

The Gospels mention a "Mary the mother of Joses", and "Mary the mother of James the less". Who was this Mary?

According to the witness of the majority of the Fathers, "Mary the mother of James" was none other than the Theotokos. Blessed Theofylact, in his commentary on St. Luke chapter 24 states this quite plainly: "Mary the mother of James is the Theotokos. They gave her this name as the apparent mother of James the son of Joseph, whom also they called James the Younger, that is, the brother of the Lord. For there was also James the Elder, one of the twelve, the son of Zebedee" (Blessed Theofylact, Commentary on St. Luke, Pg. 317). Holy tradition and the gospels place the Theotokos at the cross of Christ, as St. John states:

" Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene." (John 19:25)

The Evangelist Mark mentions the mother of God by this other, more cryptic name when he describes those who were near the cross:

"There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem." (Mark 15:40-41)

The Holy church often refers to the Theotokos quite cryptically, from the old testament prophesies into the New Testament evangelical writings.

As an aside, we take note that Blessed Theofylact wrote his commentary, a compendium of all of the thought of the fathers from Pentecost onwards, in the 11th century. This was well before any impious innovators would suggest that the mother of God, the Theotokos, the ever virgin Mary, had children other than Jesus. The knowledge that the Holy Theotokos was and is a virgin was so fixed in the mind of the church that one could be so bold as to say that one cannot be Orthodox and believe otherwise. The innovations of the Protestants, in reaction against the corruption of the schismatic and later heretical Latins, would not come for many more years. They have much explaining to do if they are to prove that the Theotokos is not ever virgin, when so many prophesies, the testament of the Fathers, and the mind of the church stand as a united witness against their arrogant folly.

What were the women concerned about at that very early hour as they went to the tomb to anoint a dead body. What obstacle was curiously missing from their worried thoughts? What happened? describe the instructions they were given, and in particular, why a particular apostle was singled out by name.

The women were mostly concerned about the great stone in front of the tomb, and seemed to not even be considering that the tomb was guarded by an elite contingent of soldiers!

"And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?" (Mark 16:3)

They saw the stone rolled away from the tomb, and were met by an angel when they entered it. it:

"And when they looked, they saw that the stone was rolled away: for it was very great. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted." (Mark 16:4-5)

The angel told them to tell the apostles, but especially singled out Peter:

"And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you." (Mark 16:6-7)

It had only been a few days since Peter had denied Christ three times. He was in a bewildered state, with his conscience pricking him terribly, and needed to be encouraged. A sessional hymn sung in matins expresses what surely must have been Peter's feelings:

"After Thy Resurrection on the third day / and the act of worship of the Apostles, / Peter called out unto Thee: / "The women ventured while I was afraid; / the thief confessed God while I denied Him. / Wilt Thou continue to call me a disciple? / Wilt Thou not make me again a fisher of the deep? // Rather accept me repenting, O God, and save me." " (Sessional Hymn after the second reading from the Psalter, Sunday matins, fifth tone)

Blessed Bishop Nicolai Velomirovitch has a wonderful commentary on this subject (Sermons, page 235)

Which myrrh hearer was affiliated in some way with Herod?

Joanna was the wife of Chuza, Herod's steward.

"And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out whom went seven devils, And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance". (Luke 8:2-3)

Source: http://www.orthodox.net/questions/myrhh_bearers_1.html

As you know, the third Sunday after Easter is the Sunday of the Myrrhbearing women, or the Sunday of the faithful women, keepers of Christian family. You should be joyful that you partake of this special honor from our Resurrected Lord. And through our most pure Mother Theotokos and the Holy Myrrh-bearing women, you have a Sunday a year when you are especially honored. May the Lord multiply in you the grace and gifts of the Holy Spirit and may the gift of Christian love abide truly in you, in order that you may become maintainers of Christian’ warmth and harmony in your family. For many families today are met with disaster… as you know better than me, so I will not speak about it.

And those of you (faithful women) who come to church and pray to the Lord – here and in your home – if you pray attentively with love, humility and perseverance, you’ll receive help from God and be comforted in your troubles.

As we preach today on the Sunday of the Holy Myrrhbearing women, let not forget that all of you – Orthodox Christian women and your daughters – are called to be the Holy Myrrhbearing women of the Orthodox Church today and forever.

The young girls and daughters can bring as mirth to our Lord Jesus Christ, their clean life – virginity, their prayers and obedience to thier parents. All (college) students and young women who come to church regularly, can also bring to Christ our Saviour their mirth of good fragrance: the zeal for good deeds, mercy and charity towards those in suffering and obedience to their spiritual father.

The Christian mothers will offer our Master their most precious mirth, which is the birth, raising and education of children in the fear of God. But also the older mothers, the grandmothers and widows that are always present in the holy churches of God, may bring their ointment of tears and prayers as they piously keep the Orthodox faith and legacy passed on by our ancestors.

Behold, all daughters of the Orthodox Church, today you are the offspring of the Holy Myrrhbearing women – when you hold in your heart the good fragrance of faith, prayer and Christian love. If you’ll only run with devotion to church along with your children, as the Holy Myrrhbearing women once ran to the Holy Tomb of our Saviour.

On the Holy Myrrhbearing women I can also tell you that there were times in the life of our Saviour Jesus Christ when they were more courageous than the Apostles. Such, when our Lord was taken-up by the Jews in the Garden of Gethsemane, when all the Apostles – with the exception of St. John the Evangelist – left Him, and Peter betrayed Him by swearing three times that he does not know Him. But the women followed Him both to the council (of Pilate) and on the road to Calvary. They accompanied Him when He fell under the heaviness of the Cross, and Veronica with her veil wiped his tears, and her veil became the first icon bearing the image of Christ.

These holy women witnessed His beating, His nailing and His crucifixion (among the two thieves), they have heard the last words of our Saviour and wept bitterly when He gave His last breath saying „It is done!”

Even after the crucifixion of Jesus, when the Apostles were hidden for fear of the Jews, these women in that very early morning approached the Holy Sepulchre (Tomb) to anoint our Lord’s body as it was customary in the Hebrew tradition. And just when they reached the tomb seeking our Lord’s body, they found it opened and empty and an angel of the Lord announced them that „Christ had risen from the dead”, showing them the empty shroud.

Mary of Magdalene, this brave women from whom Jesus exorcised seven demons, had become the greatest witnesses of Christ’ Resurrection; she remained weeping at the grave while other women had left. She was still seeking for our Lord’s body, but the tomb was empty. Then she met someone at the grave and thought to be the gardener. So she asked: “Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away.” (John 20, 15).

And „the gardener” Christ Himself, called her by name: Mary! His emphasis and tone of voice, made Mary recognize HIM. Although Jesus Christ was the same in flesh and blood, as He revealed Himself later to the Apostles, there was something changed in Him. It was undoubtedly His divine appearance, His transfigured flesh. And He was only recognized by those with a pure heart, that had their eyes enlightened.

When Mary recognized Him, she sought to approach Him. But Jesus said: „Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God.” (John 20, 17).

Not long after this event, our Saviour appeared to His disciples in Galilee on Mount Eleon. There, Jesus was to meet His Apostles gathered in one house.

So we see how these holy women were in company of the Risen Christ – Who appeared from time to time, in order to get them accustomed with his resurrected body, because it was a great miracle, since no one had seen a resurrected body before. (…)

During these forty days, He entrusted the Apostles and the Myrrhbearing women by appearing to them and to many others.

Christ’ Resurrection is a guarantee of our resurrection and, as Jesus Christ rose from the dead, as St. Paul says, we will also rise (…) and we’ll be standing before the judgment seat of Christ with all our good or evil deeds, and we’ll be spending eternity accounting the way we lived our lives in this world.

Source: https://orthodoxword.wordpress.com/2010/04/17/the-myrrhbearing-women-and-the-christian-women-of-today/

St. Nicodemus of the Holy Mountain

We shall prove from scriptural and patristic witnesses that it is necessary for the faithful and Orthodox Christians to receive the Body and Blood of our Lord frequently throughout our lives, so long as there is no objection from our spiritual father, and that frequent Communion produces great benefits for the soul and body; while delaying this, on the contrary, produces many harmful and destructive results.

The commentary on the eighth and ninth Apostolic Canons emphasizes: “The

commands of these canons are very strict and severe, for they excommunicate those who come to the Liturgy but do not remain until the end and take Communion. And other canons of the Councils command the same: namely, that it is wholly proper and appropriate to receive Communion.”

When the Christian communes, what mind could understand the gifts and graces he enjoys after the Divine Communion? How can our feeble tongue express it?

Anyone who does not commune frequently is following the opposite way, for he is not sealed with the precious Blood of the Lord, as St. Gregory the Theologian states.

And so, my brethren, if we do as our Holy Fathers direct and receive frequently, we have not only the cooperation and help of divine grace during this temporal life, we also have the assistance of the angels of God and of Him who is the Lord of the angels.

This Blood of the Lord is salvation for our souls; with it the soul rejoices, with it, it is beautified, it is warmed; this Blood makes the mind shine more brightly than the light; it makes the soul more beautiful than gold. Those who partake of this Body stand with the angels and archangels and the powers above; with it they are adorned with royal robes and the weapons of the Spirit. Those who receive Communion receive the very King Himself.

Do you see what graces you receive if you commune frequently? Do you see how the mind becomes radiant, thoughts shine, and all the powers of the soul are purified with frequent Communion? If you love mortifying the fleshly passions, commune frequently and you will delight.

Without frequent Communion we will not be able to free ourselves from the passions nor raise ourselves to the heights of sobriety.

And if we do not partake frequently—if possible, even daily—of the precious Body and Blood of our Lord, then we will not be able to escape the devil.

Many invent all kinds of virtues and think that just by doing these without frequent Communion, they will be saved—which is utterly impossible, since they do not wish to obey God’s will and commune frequently and to follow the Church’s standard for every festal Liturgy.

To be loved by Christ through frequent Communion of the holy Body and Blood, makes it impossible [for us] not to love everyone.

How can you love other good things, O Christian, and not frequently receive Communion? Would you like to enjoy each day? Would you like to have Pascha and rejoice with ineffable joy at the end of life? Then run frequently to the Mystery and receive it with proper preparation, so that you may rejoice.

It is the will of God that all of us who are Christians should receive His Body and Blood frequently, so that by means of frequent Communion in this present life, we shall be safeguarded from the snares and schemes of the devil” and when our souls depart in the hour of death, they may fly like freed doves and without any hindrance from the aerial spirits.

O the grandeur of the glory those Christians receive from frequent Communion, both in the present life and in that to come!

If it is necessary to confess and do penance in order to receive forgiveness of

sins, Holy Communion is just as necessary for the remission of sins; as with a festering wound: first one removes worms, then cuts away putrid tissue, and last of all, applies ointment that it may heal; if you do this, you are restored to your former condition. Thus if you sin: with confession you remove the worms, and with penance you cut away what is putrid, and follow this with Holy Communion which becomes the ointment, and you are healed. For if he is not given Holy Communion, the wretched sinner will return to his former state and, in the end, will become someone who is worse than before (Matthew 12:45).

I am astonished and amazed how contemporary Christians can celebrate Sundays and other feasts of the year with true spiritual joy, and yet not partake frequently of the Holy Communion, which is the rationale and purpose of each of the feasts and festivals. It is most certain that those who do not commune frequently, fall short, alas, of all the celestial and divine good things; and beside this, they violate the commandments of the Lord and the authoritative decisions of the apostles and the Councils and of all the saints. They are under the penalty of excommunication according to the holy apostles and the Council of Antioch. Such people give aid and opportunity to the devil through avoiding Communion, casting themselves into various sins and many other temptations.

O my brethren, let us see just once with the soul’s noetic eyes of what heights and of what great, good things we fall short when we do not commune frequently; then indeed we will want to make ready all our faculties and commune in this manner, even daily. And if we have shown great negligence towards the Holy Communion until now, then let us from now on, I beg you with brotherly-love, let us awake from the deep sleep of indolence, and let us put forth eagerness and diligence.

Source: http://myocn.net/st-nicodemus-holy-mountain-necessary-receive-holy-communion-frequently/

Birch bark craft has been known in this country since Novgorodian Russia (the 9th- 11th centuries). Birch bark boxes were in great popularity and demand in Russia from then on. Those were ideal for long storage of milk or water, as well as dry goods.

Birch bark items present an original form of folk arts and crafts. Russian handicraftsmen made great use of birch bark properties, such as outstanding softness, flexibility and durability kept even after processing.

Cylindrical birch-bark containers with tight-fitting lids were widely used for keeping food and drinks. Thus, for example, peasants took such containers with water or kvass to field work and the drink remained cold even on the hottest days. A peasant would wear a birch bark basket on the back and bast shoes, which were often made of birch bark. Boxes for flour and honey, bast baskets, shepherd's horns, and even ropes for fishing tackles - all these were made of birch bark.

Manufacturing Techniques

Since ancient times birch bark has been a very attractive material of special value. This yielding, soft but resistant material was very popular for making braided works, such as boxes, baskets, bast shoes, bread boxes, and saltcellars. Birch bark containers with tight fitting lids were made of entire birch bark taken off like a stocking from a cut tree. Braided works were made in technique of direct and oblique plaiting. Boxes and baskets were rectangular, bast shoes copied the foot shape, and saltcellars imitated little ducks, small bottles, etc.

Braided birch-bark works are not decorated additionally as a rule. The shape of an item and soft, velvety texture of birch bark and its naturally rich variety play the main aesthetic role. Thus, spring birch-bark is of a coldish yellow color, whereas autumn birch-bark is of warm dark brown tints. Combining birch bark of different colors adds to the rich color effect.

Birch-bark is harvested in late May – early June, when juices are flowing and birch-bark easily comes off. Provided it was skillfully taken off, without damaging the next layer of bark, the tree was not harmed and grew up elegant white clothes in a few years again.

The first records of birch bark processing technique date back to the 18th century. Birch-bark carving can be and is traditionally done with very simple tools, such as a knife and a prod. A pattern outline is drawn first and then is carved with a sharp knife. Carving and stamping on birch bark were sometimes combined with embossing, which resulted granular surface patterns. This technique is long since known in metal processing. It has been applied in birch-bark craft since the 19th century.

In the Arkhangelsk Province boxes, cylinder containers, caskets, dishes, chests and other house utensils were made of birch-bark and painted with picturesque floral designs. As a rule, the handymen filled the item surface with a floral ornament of a thin meandering stalk with leaves and branches and smooth bends. Openwork "lace" of birch-bark was usually superimposed against a bright background of textile, foil or paper, thus adding to a highly decorative effect.

Birch-bark cylinder containers are most often ornamented. The process of manufacturing a birch-bark cylinder is quite complicated: the handyman needs to take the bark off the tree trunk very cautiously without damaging it. It will be the inside part of the container, which is whole and waterproof. Outside they are coated with birch-bark cut on one side. The coating piece is a little smaller than the inside part and it is closed with “a lock”. Afterwards a wooden bottom is driven into the base. A tight-fitting lid with a knob is cut. The handyman can decorate the coating with a geometrical or zoomorphic ornamental carving. Sometimes it can be a openwork floral ornament or a geometrical design.

Birch Bark and Household

Birch bark played an important role in the life of peasants in the North of Russia. It was widely used by people in Siberia and the Far East. One cannot picture peasant life without birch bark. This amazing material was applied everywhere, from toys to house construction.

Birch bark with its waterproof and antiseptic properties proved to be very helpful in building and prevented houses from dampness and rotting. The lower joisted floors, window sills, and overlappings served much longer if interlaid with birch bark. Birch bark is still used in some modern villages as roofing material for bath houses and storage rooms. A roof coated with birch bark serves for no less than 40 years.

A number of various birch bark utensils were of wide use in peasant household. Baskets were taken to forests for mushrooming and picking berries. Birch bark boxes served for storing vegetables, flour and grains. Birch bark cylinder containers were irreplaceable in storing dairy products, honey, fish and pickles. Saltcellars varied in size and type, frequently stylized as ducks. Cracked pots were restored by wreathing them with birch bark tape. Even simple horse harness was often made of birch bark.

Everything from footwear to a hat could be woven or stitched from birch bark. A suit with a hat, jacket, trousers, and boots made of birch bark was exposed at the All-Russian exhibition in St. Petersburg in 1882.

Shemogod Birch Bark Through Carving

Shemogod pro-carved birch bark is probably the most famous birch bark craft in Russia. It is well-known abroad as well. The craft developed in the Shemogod District was named after the small river of Shemoksa that flows into Northern Dvina near Velikiy Ustyug town.

168 people were engaged in the craft in the Shemogod District of Veliky Ustyug in 1882. “The best birch bark craftsmen live in the village of Kurovo-Navolok. They make highly refined birch bark items”, the Domestic Industries Review of the Vologda Province reads. It implied household items decorated with pro-carved birch bark. Handymen carved refined ornaments to decorate items’ walls and lids. Birch bark designs looked like a luxurious material against a dark or golden background. Naturally, it made the items much more attractive to customers.

Source: http://russia-ic.com/culture_art