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The '''Typikon''' (Greek: τυπικόν/''typikon'', pl. τυπικα/''typika'', lit. "following the order"; Slavonic: ѹставъ/''ustav'') is the a book of directives and [[rubrics]] that establishes in the Orthodox Christian Church the order of divine services for each day of the year. It assumes the existence of liturgical books that contain the fixed and variable parts of these services. In [[monasterymonastic]] usage, the typikon of the monastery includes both the rule of life of the community and the rule of prayer. There are a number of major typikon traditions, but there are also many local variations, often codified into an official typikon. ==Origin of the Typikon of St. Savas and the Studite Typikon==

The liturgical tradition originating with ''The Typikon of St. Savas'' &mdash; produced by the [[Lavra]] in its initial stages &mdash; was influenced by the customs and practices of the monastic communities in the Near East, Egypt, Palestine, and Asia Minor. Under St. [[Theodore the Studite|Theodore]] , the Studion Monastery in Constantinople became the center of monastic revival and reform in the imperial city. During the times of the iconoclastic controversy , the Palestinian monastic typikon came to the Constantinople monasteries. In the [[Studion Monastery ]], a synthesis occurred as elements of the [[Cathedral Office]] of Constantinople were added to the Palestinian typikon. In time , this Studite synthesis was further modified by Palestinian monks to produce a revised Typikon of St. Savas that remained in general use until the nineteenth century. ==The Typikon of the Great Church==The difficulty of using a monastic typikon at the [[parish]] level came to a head as the nineteenth century began, and abbreviations and omissions of the services became widespread. Accordingly, the [[Ecumenical Patriarch]] authorized the revision of the typikon for parish use. This revision became known as ''Ecclesiastical Typikon according to the Style of the Great Church of Christ'', and was published in 1838. This revision was further revised by Protopsaltis George Violakes in the ''Typikon of the Great Church of Christ'', published in 1888.<ref>''The Festal Menaion'' (Tr. Mother Mary and Archimandrite [[Kallistos (Ware) of Diokleia|Kallistos Ware]], Faber and Faber, London, 1984), p. 543.</ref> Bishop Kallistos notes: :"Violakis made extensive and often ill-advised changes, especially in the order of the service for [[Matins]] on Sunday: for example, the [[katavasia|katavasiai]] are appointed to be sung all together at the end of [[Biblical Odes|Canticle]] Eight of the [[Canon (hymn)|Canon]], instead of occurring one at the end of each canticle; and the reading of the Gospel is moved from its old position before the Canon, and awkwardly inserted between Canticles Eight and Nine. Thus Canticle Nine is separated from those which precede it, and the whole structure of the Canon is unhappily obscured." <ref>''The Festal Menaion'' (Tr. Mother Mary and Archimandrite Kallistos Ware, Faber and Faber, London, 1984), p. 543.</ref>  He goes on to note, however:

The difficulty of using a monastic typikon at :"In making these and other changes, perhaps Violakes was not innovating but simply giving formal approval to practices which had already become established in parishes. Presumably the [[parish]] level came Gospel was moved nearer to a head as the nineteenth century began, and abbreviations and omissions end of the services became widespread. Thus, service because so few of the [[Ecumenical Patriarchcongregation]] authorized arrived in time for the revision earlier parts of the typikon for parish use. This revision became known as Matins!"<ref>''Ecclesiastical Typikon according to the Style of the Great Church of ChristThe Festal Menaion''(Tr. Mother Mary and Archimandrite Kallistos Ware, Faber and was published in 1838Faber, London, 1984), p. This revision was further revised in the ''Typikon of the Great Church of Christ'', published in 1888543.</ref>

To meet the needs ==Divergence of the Slavic world translations for a Slavic typikon originated as soon as missions to the Slavic world began. With the revisions originating in the Mediterranean world coupled with the Mongol invasions the Slavic typikon lost its conformity to the that standard in the and Byzantine world. This was recognized by the [[Church of Russia]] in the seventeenth century. It was this revision effort of the Slavic typikon that resulted in the Raskolnik ([[Old Believers]]) controversies under Czar Alexis and Patriarch [[Nikon of Moscow]].Practice==

The primary differences between To meet the liturgical practice needs of the Byzantine and Slavic worlds stem from their origins world, translations for a Slavic typikon originated as soon as missions to the Slavic world began. With the revisions originating in the Savaite and Studite typika, respectivelyMediterranean world coupled with the Mongol invasions, the Slavic typikon lost its conformity to the that standard in the Byzantine world. This was recognized by the [[Church of Russia]] in the seventeenth century. It was this revision effort of the Slavic typikon &mdash; along with subsequent revisionsthe [[Liturgical books|service books]] &mdash; that resulted in the [[Old Believers|Old Believer]] controversies under Czar Alexis and Patriarch [[Nikon of Moscow]].

==Note==The For more information on this, see [http://www.holy-trinity.org/liturgics/krivoshein-greekandrussian.html ''Some differences between Greek Archdiocese of North America has placed on the internet an extensive overview of the origins of the Paschal and [[Holy Week]] Russian divine services including other Orthodox service books and discussion their significance'', by Archbishop Basil Krivoshein of the Typikon. These sites are noted under External links with another site that discusses the state of the Slavic Typikon.Brussels and Belgium]

==Notes==<div class="references-small"><references /></div>  ==External linksthat Discuss the Typikon==*[http://www.goarch.org/en/ourfaith/articles/article8504.asp ourfaith8504 The Origins of Pascha and Great Week - Part I]*[http://www.goarch.org/en/ourfaith/articles/article8505.asp ourfaith8505 The Origins of Pascha and Great Week - Part II]*[http://www.orthodoxinfo.com/praxis/typicon.aspx How to Keep the Church Typicon: The Question of Uniformity in the Church Services Discussed at the Council of Hierarchs of the Russian Orthodox Church Abroad (1951), by St. John (Maximovitch)]*[http://www.stjohndc.org/russianRussian/Whatwhat/e_9609ca.htm The Late, Great Typikon]

*[http://www.angelfiredowama.comorg/journal2node/typikon/ An English Translation of the Slavic Typikon (an ongoing project)] *[http://www.orthodox.net/ustav/index.html Information on and from the Typikon] *[http://www.networks-now.net/litresswraoc/Typicon_Charts.htm 31 How to put the Services together] (Antiochian).

*[http://www.holytrinitymission.org/books/english/order_divine_services_fecula.htm Excerpts from the "The Order of Divine Services" According to the usage of the Russian Orthodox Church, By Peter Fekula and Matthew Williams]*[http://www.holytrinitymission.org/books/english/hierarchical_services_rubrics.htm Rubrics for Hierarchical Services (Instructions for Clergy and Altar Servers)]*[http://www.holytrinitymission.org/books/english/liturgical_rubrics_1.htm Liturgical Instructions for Non-Hierarchical Services (for Clergy and Altar Servers)] ==External links with Translations of the Typikon== *[http://almoutran.com/pdf/typikon.pdf The Violakis Typikon of the Great Church of Christ of Constantinople in English]*[http://www.angelfire.com/journal2/typikon/ An English Translation of the Slavic Typikon (an ongoing project)] *[http://www.liturgy.ru/docs/docs_all/graphics.php The Slavonic Typicon (in GIF files)]*[http://www.orthlib.info/Typikon/Typikon.html The Slavonic Typikon (PDF format)]*[http://web.archive.org/web/20071216201216/http://users.forthnet.gr/ath/frc/psprotheoria.html A Draft Translation of the Biolakes Typikon] *[http://www.typikon.gr/ The Biolakes Typikon in Greek]*[http://www.holytrinitymission.org/books/english/typikon_1.htm Abridged Typikon]