Stoglav Council. A few chapters.
Stoglav should not come with a polemic warning, but I am giving one anyway.
This is my attempt at a translation of some of the chapters from the Stoglav Council in Moscow, 1551. Any errors in the text are certainly the fault of this writer, who is not the ideal person to put these into English intelligibly. Particularly difficult was the naming of the fingers in Chapter 31. This seemed counter-intuitive, and I am certain my translation is faulty here, or there was a system of nomenclature for the hands/fingers of the time that I am not aware of, which seems probable.
A brief overview - Chapter 31 deals with the Sign of the Cross, stating how the cross should be traced over oneself and with which finger formation. This was a matter raised in council due to a recent realization that some Greeks had begun crossing themselves with three-fingers, instead of the older two. The Russians received the manner of the sign from the Byzantines, who received it from the Apostles. The question of which sign came first is no longer even entertained - even Nikonian historians now fully acknowledge that the three-finger sign is an innovation, but claim it is a harmless one. However, 1666 would declare the two-finger sign to be heretical and cursed those who used it, in other words, the entire Church of the saints.
Chapter 34 is of interest as it deals with the topic of priests. Of interest is the prohibition against a priest attending any “worldly spectacle” or games, or taverns. It is as if the council is restricting a cleric’s behavior to priestliness at all times. Hmm. Also fascinating is the command that a confessor should be discussing the confessions and penances he is giving with his bishop, that the bishop may give him guidance.
Chapter 40 prohibits shaving for men. It should be remembered that Christianity grew from Hebrew tradition and that for men in the east, both before, during, and after Christ, to be clean-shaven was equated to making oneself look like a woman, and hence it was shameful. The only traditional iconography of clean-faced men is done to show that the saint depicted was very young. Westerners, Roman popes included, were always represented as bearded in traditional icons and frescoes. Bearing physical characteristics that distinguish one group from outsiders is foundational to preservation of identity, and this topic was also dealt with in the Sixth Ecumenical Council.
Chapter 42 prohibits the “triple Alleluia”. In countless instances during Orthodox prayers, there is a triple praise of the Holy Trinity: “Alleluia, alleluia, glory to Thee, O God.” However, borne from ignorance and carelessness, some people had begun to distort this prayer, saying instead: “Alleluia, alleluia, alleluia, glory to Thee O God.” Even from the writings as far back as St. Basil the Great, we see it written that the word “Alleluia” means “Glory to God”, Basil saying that it is the language of the Angels, who use this word to offer praise. Regardless of the word’s origin, its meaning makes a three-fold recitation of the word, followed again by another “Glory to Thee, O God” a four-fold praise of the Triune God. The Council thus put this issue to rest, but only for the Russians, for it would soon arise again in 1666.
Chapter 43 deals with holy icons and iconographers. It outlines the manner in which an iconographer learns, who he learns from, and whether or not his Christian life and talent make him worthy for a bishop to permit him to be an iconographer. Then it states more than once that icons are only to be written according to the ancient “types”. Iconography strikes me as in line with what guilds were in the Middle Ages in the West. Unfortunately, now, becoming an Iconographer is much like choosing to be a cook - the result of a desire alone. There is no moral, spiritual training under a master, while under a spiritual father, followed by technical apprenticeship. The beauty of an icon may be in the eye of the beholder, but that icons also would sharply turn westward in their style is undeniable, and to my taste, unfortunate.
Finally, bear in mind that when reading the decisions of Councils such as these, that they are not meant to argue and convince. They do not put forth evidence or argue eloquently or at length about why the opposing position is wrong. The role of a conciliar decision is simply to put forth the verdict. Any further material that offers context or support is simply a bonus.
On the Sign of the Cross, How Bishops and Priests Should Bless and Cross Themselves, and How Other Orthodox Christians Should Cross Themselves and Bow
Chapter 31:
Likewise, the holy archpriests, priests, and deacons should make the sign of the cross on themselves in the form of a cross and according to the rite. The archpriests and priests should also bless Orthodox Christians in the form of a cross, as handed down by the holy fathers. Likewise, they should instruct and admonish their children and all Orthodox Christians to guard themselves with the sign of the cross according to the rite and to make the sign of the cross in the form of a cross.
They should arrange the right hand, that is, the fingers thereof, according to the manner of making the sign of the cross: the thumb and two smaller fingers joined together, and the upper (index) finger and middle finger joined together, extended and slightly bent. Thus, bishops and priests should bless, and make the sign of the cross on themselves with two fingers, as handed down by the holy fathers in making the sign of the cross. First, place it on the forehead, then on the chest, that is, on the heart, and then on the right shoulder, then on the left shoulder. This is the true manner of making the sign of the cross. Then bow the soul and body, mind and heart, and all thoughts to the most pure image and life-giving cross of our Lord and Savior Jesus Christ, and the most pure Mother of God, and the heavenly powers, and the great prophet John the Forerunner, and the holy apostles, and the great miracle-workers, and all the saints depicted and painted on holy icons, and to the holy churches, and the holy gospel, and other holy things.
As the eyewitnesses and servants of the Word of God, the holy apostles and holy fathers handed this down to us, so should all Orthodox Christians arrange their hands and make the sign of the cross on their person with two fingers and bow, as we said before. If anyone does not bless with two fingers, as Christ did, or does not make the shape of the cross, let him be cursed, the holy fathers said.
Further details about the sign of the cross are clearly and praiseworthily written by our venerable fathers Meletius and Theodoret, who explain with other interpretations how to bless and cross oneself for all Orthodox Christians. Whoever does not make the sign of the cross with two fingers, as Christ did, let him be cursed. Cross oneself and bless with the two lower fingers [in relation to the thumb], and the third upper finger to the lower ones [thumb to the ring and pinky]. The bending of the finger explains: "He bowed the heavens and came down for our salvation," and the two upper fingers bless in the deity and humanity [of Christ]. The three fingers together below, and two upper together—thus blessing and crossing oneself in the symbol of the God and Man. Thus, Meletius of Sebaste and Theodoret instruct us, and it has been said elsewhere.
Meletius, the bishop of Sebaste, was very renowned for his life and words. Due to the disorder among those under his authority, he renounced his bishopric and lived in silence. At that time, heretics, thinking that Meletius was of the same mind with them, asked the emperor for him to become patriarch, and so it happened. Then, after a council on consubstantiality and the differing statements of the Arians, Meletius showed the divine rule's manifestation. To the people asking for an understandable teaching from God, he showed them his [three] fingers: "In the [name of] the Father, and the Son, and the Holy Spirit," and there was no sign. Then Meletius joined two fingers, bent the three, and blessed the people. A fire like lightning came from him, and he spoke with a praiseworthy voice: "We understand three, but speak of one," thus shaming the heretics. Then he came to Constantinople, where the great emperor Theodosius highly honored him. Thus, bless and cross oneself with the three fingers together [below the two] in the image of the Trinity: God the Father, God the Son, God the Holy Spirit. Not three gods, but one God in the Trinity. The names are divided, but the deity is one. The Father is unbegotten, the Son is begotten but not created. The Holy Spirit is neither begotten nor created but proceeds. Three in one deity: one power, one divine honor, one worship from all creation, both from angels and humans. Thus, with those three fingers as a sign, we show the two fingers, bent, not extended, symbolizing the two natures of deity and humanity. God by divinity, and human by incarnation, perfect in both. The upper finger symbolizes divinity, and the lower humanity, as He came down from on high for our salvation. The bending of the finger explains: "Heaven bowed and came down for our salvation," thus it is fitting to cross oneself and bless.
Thus, it is shown and established by the holy fathers.
On Improperly Making the Sign of the Cross
Chapter 32:
Many unwise people, waving their hands across their faces, make the sign of the cross, laboring in vain. The demons rejoice in such waving. This is the proper way to make the sign of the cross: first, place the hand on the forehead, then on the chest, then on the right shoulder, and then on the left shoulder. This is the true representation of the sign of the cross. If anyone properly makes the sign of the cross on their face [person] with this sign, they will never fear the devil or any evil enemy and will receive a reward from God for this. Even if one crosses their face only once and truly makes the sign of the cross correctly, they will be rewarded.
If anyone out of laziness or ignorance does not properly make the sign of the cross on their face, they reject the cross of Christ and are handed over to the devil. And if anyone is a teacher and instructs the unwise, and they accept it with joy, that person will receive a double reward from the Lord for this. But whoever does not heed or listen to good instruction will be excommunicated. Concerning these and all previously mentioned church corrections, the sacred archpriests and all priests must adhere strictly to the sacred rules.
They should live with reverence, with fasting, prayers, and according to the priestly order, and in other virtues. They should teach their spiritual children, the Orthodox Christians, the law and fear of God, and guide them according to the sacred rules on how to live in purity and repentance, with reverence, fasting, and prayers. They should teach them to have brotherly love, to live in peace and love with one another, and to diligently and honorably observe the holy fasts with fasting, prayers, and great restraint. They should come to the holy churches and to all communal prayers every day and stand in prayer with reverence and the fear of God, observing all the church's reverent traditions, so that in all churches, both communal and non-communal, the church order follows the statutes and traditions of the holy apostles and holy fathers.
The sacred archpriests, priests, and deacons should abstain from excessive drinking and not become drunkards. They should also admonish their spiritual children to avoid drunkenness everywhere. It is not written that wine should not be drunk, nor should we think or forbid it, for God Himself created and commanded wine to be drunk in joy, but not in drunkenness. Likewise, food should not be consumed in gluttony, but in satisfaction and to the glory of God. The holy apostles and holy fathers also commanded and ordained to eat and drink to the glory of God, but strongly forbade drunkenness and gluttony, placing it under prohibition for not only the clergy but also the laity.
As it is said in the holy gospel, Christ Himself said: "Do not let your hearts be weighed down with overeating and drunkenness and the cares of this life." Likewise, the divine Paul said: "Brothers, do not get drunk on wine, which leads to debauchery." And again he said, "Drunkards and fornicators will not inherit the kingdom of heaven." There is much written about drunkenness in the divine writings. The divine apostle Paul also said: "Do not be deceived: neither the lecherous, nor idolaters, nor adulterers, nor sodomites, nor thieves, nor the greedy, nor drunkards, nor slanderers, nor swindlers will inherit the kingdom of God."
On the Sin of Sodomy
Chapter 33:
Some people, having forgotten the fear of God, commit vile and lawless acts, which are not befitting of Orthodox Christians. I am speaking of the sodomite sin, which causes confusion, scandal, and destruction for many people. This leads to reproach and disgrace upon our Orthodox Christian faith from both our own people and from non-believers. Therefore, the sacred spiritual fathers, archpriests, and priests should thoroughly examine and strictly forbid their spiritual children from committing such vile and abominable acts. Those who repent and promise to amend their ways should be corrected according to the rules of the holy apostles and the holy fathers, but they should not be forgiven without trial. Those who do not amend their ways or repent should be excommunicated from all holy things, barred from entering the church, and their offerings should not be accepted until they repent and cease their evil deeds.
Such vile acts bring God's wrath upon Orthodox Christians: sometimes through war, famine, pestilential winds, deaths among people and cattle (that is, a deadly plague), great fires, and many other punishments sent by the Lord God to correct us. Such abominations and lawless deeds should never be mentioned in Orthodoxy and should be utterly eradicated.
On Church Order
Chapter 34:
The sacred archpriests, in the communal churches, and the elder priests and deans in all the churches, should frequently ensure that everything is conducted according to the order and statutes of our great Orthodoxy, maintaining proper church order everywhere. Seeing our repentance and pure contrition, the merciful Lord God will deliver us from His righteous punishments, turn away all His wrath, look upon His inheritance with a merciful eye, and save us from torments, captivity, and sorrows, both visible and invisible enemies. He will grant us the fullness of His rich and good rewards. Therefore, archpriests, after this council, and the elder priests and abbots, should daily supervise and inquire of the priests coming to them as to whether they hold ordinations and observe them, and whether they themselves heed [the proper order], that is, if they observe and heed them in a way pleasing to God.
Any priests who do not have ordinations should come to their bishops in their respective jurisdictions to receive ordinations from their bishops, and they should also attend to themselves according to what is written in them. Any priests and deacons who live in debauchery, drunkenness, and other unbecoming behaviors hated by God, or who engage in worldly mockeries and attend worldly spectacles, which priests should not watch or listen to, or who go to taverns and listen to games, or who live carelessly and neglect the church of God, or neglect their spiritual children, failing to teach them the fear of God as they ought to live according to God's law—archpriests and elders should inquire diligently into all these matters.
Having inquired thoroughly, they should report firmly on all this to the bishops, the metropolitan, the archbishops, and the bishops, each in their jurisdiction. The bishops should spiritually punish those priests and deacons for their misdeeds with severe prohibitions: for some, spiritual punishment, for others, fear, and for some, excommunication according to the sacred rules. Any priests and deacons who do not heed the bishops' punishment according to the rules of the holy apostles and the holy fathers and the sacred ordination should be finally excommunicated from their priesthood by their bishops and handed over to the ecclesiastical court. Any archpriests, elders, and abbots who cover up for these disorderly priests and deacons should also be punished and excommunicated by the bishops according to the same sacred rules.
Concerning spiritual matters, the archpriests and priests should come to their bishops to inquire about their spiritual children, and the bishops should instruct and guide punishments for them according to the sacred rules, so that they always care as much as possible for their priesthood and the spiritual benefit of all the flock entrusted to them by God, according to their priestly duty. As the Lord's word says, "To whom much is given, much will be required." Therefore, you priests should diligently instruct and admonish your spiritual children so that all Orthodox Christians come to the churches of God, come to you for confession with their wives and children, and live in purity, repentance, and other virtues as is befitting of Orthodox Christians. Husbands should know no other women than their wives and should not keep concubines, and they should admonish and teach their children the fear of God.
On the Instruction of Children
Chapter 36:
Children should honor and obey their parents in all things according to the sacred rules. Whoever honors their parents will be cleansed of their sins and glorified by God. However, anyone who curses their parents is sinful before God and cursed by people. If anyone strikes their father or mother, they should be excommunicated from the church and die. It is written, "The prayer of a disobedient son will dry up, and the mother will uproot him." Those who listen to and honor their parents will have a good life and be long-lived on earth.
Similarly, you should admonish and teach your young children the fear of God so that they live in purity, repentance, and other virtues. There should never be any foul language or idle talk among them. If any of your spiritual children cannot maintain purity, they should marry and live with their wives according to the law. Sodomite acts, homosexuality, bestiality, masturbation, and all other impurities should never be mentioned among Orthodox Christians due to your priestly teachings and admonitions. Concerning such acts, the divine apostle Paul said, as we mentioned before: "Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, sodomites, nor thieves, nor the greedy, nor drunkards, nor slanderers, nor swindlers will inherit the kingdom of God." However, the holy church accepts those who repent and turn away from such sins and, according to the sacred rules, priests should excommunicate them for a specified number of years until they amend their ways.
On the Shaving of Beards According to Sacred Rules
Chapter 40:
The sacred rules also prohibit all Orthodox Christians from shaving their beards and mustaches. This is a matter of honor for Orthodox Christians, while the practice of shaving is a Latin and heretical tradition, stemming from the Greek emperor Constantine Caballinus. Apostolic and patristic rules strongly forbid and reject this practice. The rule of the holy apostles states: "If anyone shaves their beard and dies in this state, it is not appropriate to serve a funeral for them, nor to chant the fortieth-day memorial service, nor to bring prosphora or candles for them to the church. They should be considered as non-believers, for this custom was learned from heretics."
The 11th rule of the Sixth Ecumenical Council held in Trullo also addresses the shaving of beards. It states: "Is it not written in the law regarding the shaving of beards: 'Do not cut the hair at the sides of your head or clip off the edges of your beard?' This is fitting for women, but not for men. God, who created us, commanded Moses: 'Do not let a razor touch your beard, for this is an abomination before God.' From the heretic Emperor Constantine Caballinus, this practice arose, known as a heretical practice of shaving beards."
Those who follow this practice to please people, contrary to the laws, will be hated by God, who created us in His image. If you want to please God, turn away from this evil. God Himself spoke to Moses about this, the holy apostles forbade it, the holy fathers cursed it, and the church excommunicates those who practice it. Therefore, such actions are not fitting for Orthodox Christians and should be feared.
You, sacred archpriests and all priests, should instruct and admonish your spiritual children according to the sacred rules, teaching all Orthodox Christians to cease from all such evil and rejected practices, to live in purity, repentance, and other virtues. You, all Orthodox Christians, should honor and obey your spiritual fathers in all things related to God and hold them in high esteem, for they have received authority over us from God: "If they bind anything on earth, it will be bound in heaven; if they loose anything on earth, it will be loosed in heaven." Therefore, according to this God-given authority, honor and obey your spiritual fathers without any objection.
You, spiritual fathers, should strictly adhere to this according to the gospel words of Christ: "You are the light of the world, you are the salt of the earth. If the light dims, how much greater the darkness; if the salt loses its saltiness, it is thrown out and trampled underfoot." As Gregory the Theologian and Dionysius the Areopagite said, it is fitting for a priest to be a light and to enlighten others; to be pure and to purify others; to be holy and to sanctify others.
John Chrysostom wrote: "You are like the bodiless seraphim, it is not fitting for you to be given to wine." Therefore, you have the great and fearful priesthood entrusted to you by God, with the authority to bind and loose, and to shepherd the flock of Christ, the rational sheep. You, priests, should strive with all your might, for you, spiritual fathers, must give an account of all your spiritual children and their immortal souls at the second coming of our Lord Jesus Christ. If you fulfill these duties, you will be blessed and receive a great reward from God. On that day, you will boldly say: "Here am I, and the children whom the Lord has given me," and you will hear from the sweet and divine voice of the Lord Christ: "Come, blessed of My Father, inherit the kingdom prepared for you from the foundation of the world," and so forth according to the gospel word.
On the Triple Alleluia
Chapter 42:
In Pskov and the surrounding region, as well as in many monasteries and churches in the Novgorod region, the triple alleluia has been spoken up to this day, which is contrary to apostolic and patristic traditions. We have learned from the writer of the life of our venerable father Euphrosyne of Pskov, the new miracle worker, that because of his holy prayers, the Most Pure God-bearer herself prohibited the triple alleluia and commanded Orthodox Christians to say the double alleluia, with "Glory to Thee, O God" as the third. Therefore, henceforth, all Orthodox Christians should say the double alleluia, with "Glory to Thee, O God" as the third. This is as the holy universal and apostolic churches have received and handed down, and not to say the triple alleluia as previously done in Pskov and many other places, where they added "Glory to Thee, O God" as the fourth. This practice is not Orthodox tradition but a Latin heresy, for they do not glorify the Trinity but make it into four and claim that the Holy Spirit proceeds from both the Father and the Son, thereby subjugating the Holy Spirit. Therefore, it is not fitting to say the holy alleluia three times but to say it twice, with the third being "Glory to Thee, O God," for in Hebrew, “alleluia” means "Glory to Thee, O God".
Conciliar Answer on Painters and Honorable Icons
Chapter 43:
In the capital city of Moscow and in all cities, according to the tsar's council, the metropolitan, archbishops, and bishops should address the various church orders, especially concerning holy icons and iconographers, and other church orders according to the sacred rules. It should be determined what kind of iconographers are suitable and what diligence they should have in depicting the fleshly image of our Lord and Savior Jesus Christ, His Most Pure Mother, the heavenly powers, and all the saints who have pleased God from time immemorial. An iconographers should be humble, meek, reverent, not idle-talking, not jesting, not contentious, not envious, not a drunkard, not a thief, not a murderer. Above all, they should maintain purity of soul and body with all caution, and if they cannot remain so according to the law, they should marry and live in matrimony. They should frequently visit spiritual fathers, inform them of everything, and live according to their guidance and teachings, in fasting, prayer, abstinence, humility, avoiding all disgrace and misconduct. With great diligence, they should paint the image of our Lord Jesus Christ, His Most Pure Mother, the holy prophets and apostles, holy martyrs and saints, and the holy fathers and mothers in accordance with that form and likeness based on the images of ancient iconographers and using good models.
If current iconographers vow to live in such a manner and follow all the commandments and have diligence in the work of God, the tsar should reward such iconographers, and the bishops should oversee and honor them above ordinary people. Such iconographers should accept students, instruct them in all piety and purity, and bring them to the spiritual fathers. The fathers should instruct them according to the tradition handed down from the bishops on how a Christian should live without any disgrace or misconduct. The students should attentively learn from their masters, and if God reveals such a craft to a student, the master should bring him to the bishop. The bishop, after examining the student’s work and knowing his life to be pure and pious according to the commandments, should bless him and instruct him to live piously and hold firmly to the holy work with all diligence. The student will then receive honor just as his teacher, above ordinary people.
The bishop should then instruct the master not to favor relatives or sons or close ones. If God does not grant someone such a craft, and they write poorly or live improperly, but the master claims they are capable and worthy and shows someone else's work as their own, the bishop should place such a master under strict prohibition so that others may fear and not dare to act similarly. The student should not touch iconography at all. If God grants a student the skill of iconography and he begins to live properly according to the rules, but the master, out of envy, slanders him to prevent him from receiving honor, the bishop, after examining, should place the master under strict prohibition, and the student will receive greater honor.
Any painter who hides the talent given by God and does not teach or show it to others will be condemned by God like the one who hid his talent and will be sent to eternal torment. Any painter or their students who live improperly in drunkenness, impurity, and all misconduct should be placed under prohibition by the bishops and completely removed from iconographic work, fearing the words: "Cursed is he who does the work of the Lord negligently." Those who have written icons without learning, out of self-will, and sold them cheaply to simple and ignorant villagers should be prohibited and ordered to learn from good masters. Whoever God grants the skill to write according to the form and likeness should write; but those whom God does not grant should cease such work, so that the name of God is not blasphemed because of such writings. If they do not stop this work, they should be punished by the tsar’s decree and judged. If they say: "We live and feed ourselves by this," such claims should not be heeded because they speak without understanding and do not see their sin in this.
Not everyone can be an iconographer, for many different crafts have been given by God by which people can live and be sustained without resorting to iconography, and the divine image should not be given to reproach and blasphemy. Archbishops and bishops in all cities, villages, and monasteries within their jurisdictions should examine the icon painters and their works themselves and select among them notable masters to oversee all icon painters, ensuring that there are no poor or disorderly ones among them. The archbishops and bishops should supervise those appointed to this task strictly, and honor those iconographers above ordinary people. Nobles and common people should respect and honor these painters for their sacred work. Bishops should take great care and diligence within their jurisdictions to ensure that capable iconographers and their students paint according to ancient models, not inventing their own ideas. Christ our God is depicted in the flesh but not in divinity. As St. John of Damascus said: "Do not depict the divinity; do not lie, blind ones. It is invisible and unseen, but the fleshly image is depicted and venerated, and I believe and glorify the Virgin who bore the Lord."
If any skilled and capable painters hide their talent and do not teach others, they will be condemned by Christ along with those who hid their talent in eternal torment. Therefore, iconographers should teach students without deceit, lest they be condemned to eternal torment.
I would have to do some serious digging to get to the bottom of that one. I suspect there was a different numbering system used, or a differently numbered set. The canon being referred to is the 96th. But herein you have to remember that canons were not read in isolation, but in large collections (the Rudder, or Kormchaya), and canons were always printed and read/understood with their commentaries. So, for the 96th canon of the Sixth Ecumenical Council, see Zonaras' commentary to see how the canon was interpreted and applied. Zonar was quite emphatic.
In Chapter 40, against the shaving of beards, it quotes from the 11th “rule” of the “Sixth Ecumenical Council held in Trullo”. Assuming “rule” is equated to “canon”, Canon 11 of the Quinisext Council does not mention anything about shaving. Am I missing something (forgive me if so) or is Stoglav misquoting a council?