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The '''Typikon''' (Greek: τυπικόν/''typikon'', pl. τυπικά/''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:

The difficulty :"Violakis made extensive and often ill-advised changes, especially in the order of using a monastic typikon at the service for [[Matins]] on Sunday: for example, the [[parishkatavasia|katavasiai]] level came are appointed to a head as be sung all together at the nineteenth century began, and abbreviations and omissions end of [[Biblical Odes|Canticle]] Eight of the services became widespread. Thus, the [[Ecumenical PatriarchCanon (hymn)|Canon]] authorized , instead of occurring one at the revision end of each canticle; and the typikon for parish use. This revision became known as ''Ecclesiastical Typikon according to reading of the Style of Gospel is moved from its old position before the Great Church of Christ''Canon, and was published in 1838awkwardly inserted between Canticles Eight and Nine. This revision was further revised in Thus Canticle Nine is separated from those which precede it, and the whole structure of the Canon is unhappily obscured." <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 He goes on 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 that resulted in the Raskolnik ([[Old Believers]]) controversies under Czar Alexis and Patriarch [[Nikon of Moscow]].note, however:

The primary differences between :"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 Gospel was moved nearer to the end of the liturgical practice service because so few of the Byzantine and Slavic worlds stem from their origins [[congregation]] arrived in time for the Savaite earlier parts of Matins!"<ref>''The Festal Menaion'' (Tr. Mother Mary and Archimandrite Kallistos Ware, Faber and Studite typikaFaber, London, respectively1984), along with subsequent revisionsp. 543.</ref>

*[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://sgpmwww.goarchematins.org/ematins/matins.htm Texts for Sunday Matins] (New Calendar / Greek Archdiocese).

*[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 Abbridged Abridged Typikon]