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The '''Typikon''' (''Greek: τυπικόν''/''typikon'', pl. τυπικα/''τυπικα/typika'', lit. ''"following the order''"; [[Slavonic language|Slavonic]]: ѹставъ/''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.

The liturgical tradition originating with ''The Typikon of St. Savas'' — produced by the [[Lavra]] in its initial stages — 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 difficulty Bishop Kallistos notes: :"Violakis made extensive and often ill-advised changes, especially in the order of using a monastic typikon the service for [[Matins]] on Sunday: for example, the [[katavasia|katavasiai]] are appointed to be sung all together at the end of [[parishBiblical Odes|Canticle]] level came to a head as Eight of the nineteenth century began[[Canon (hymn)|Canon]], instead of occurring one at the end of each canticle; and abbreviations and omissions the reading of the services became widespreadGospel is moved from its old position before the Canon, and awkwardly inserted between Canticles Eight and Nine. ThusCanticle Nine is separated from those which precede it, and the [[Ecumenical Patriarch]] authorized the revision whole structure of the typikon for parish useCanon is unhappily obscured. This revision became known as " <ref>''Ecclesiastical Typikon according to the Style of the Great Church of ChristThe Festal Menaion''(Tr. Mother Mary and Archimandrite Kallistos Ware, Faber and Faber, London, 1984), p. 543.</ref>  He goes on to note, however: :"In making these and other changes, perhaps Violakes was published not innovating but simply giving formal approval to practices which had already become established in 1838parishes. This revision Presumably the Gospel was further revised moved nearer to the end of the service because so few of the [[congregation]] arrived in time for the earlier parts of Matins!"<ref>''Typikon of the Great Church of ChristThe Festal Menaion''(Tr. Mother Mary and Archimandrite Kallistos Ware, Faber and Faber, published in 1888London, 1984), p. 543.</ref>

To meet the needs 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 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 the [[Liturgical books|service books]] &mdash; that resulted in the Raskolnik ([[Old Believers|Old Believer]]) controversies under Czar Alexis and Patriarch [[Nikon of Moscow]].

The primary differences between the liturgical practice of the Byzantine and Slavic worlds stem from their origins in the Savaite and Studite typika, respectively, along with subsequent revisions. However, for the most part, the Greek, Romanian, and Slavic Typikons were closely aligned until the publication of the Violakes edition of ''the Typikon of the Great Church'' in 1888.<ref>''The Festal Menaion'' (Tr. Mother Mary and Archimandrite Kallistos Ware, Faber and Faber, London, 1984), p. 542.</ref> For more information on this, see [http://www.holy-trinity.org/liturgics/krivoshein-greekandrussian.html ''Some differences between Greek and Russian divine services and their significance'', by Archbishop Basil Krivoshein of Brussels and Belgium] ==Notes==<div class="references-small"><references /></div>

*[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.stjohndc.org/russianRussian/Whatwhat/e_9609ca.htm The Late, Great Typikon]

*[http://www.networks-nowdowama.netorg/litresswraocnode/Typicon_Charts.htm 31 How to put the Services together] (Antiochian).

*[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.holytrinitymission.org/books/english/typikon_1.htm Abbridged Abridged Typikon]