Объяснительное изложение Типикона

In every book, its title is very important. A good title of a book immediately shows the reader what new things he will find in it, and even leads to a solution to the question to which the book is devoted. The book, now called Typikon, previously bore other names, for example, the common one and now “Charter”. Its current name has been developed over the centuries, and this already indicates that it should be thoughtful and significant. – Being an adjective from τύπος - feature, type, sample, model, norm, τυπικός means “made up according to a model” 1836, but it is not the same with άντίτυπος, snapshot, copy. Therefore, in Russian, the word τυπικός somewhat corresponds to the word “exemplary”, if the latter is used in the sense of “most corresponding to its model.” Τυπικόν, which implies βιβλίον, book, can mean “book of samples”, samples of something of course. Only in one Orthodox Church does a book outlining the order of worship bear such an original title. It is untranslatable into Slavic, which is why it was left without translation. The word "charter" would be an inaccurate rendering of the Greek τυπικόν ("charter" corresponds to the Greek διάταξις). Such a title skillfully defines the nature of not only the book from which it is adopted, but also the very service of worship in which this book deals. In relation to this divine service, a book with such a title does not so much want to legitimize its slightest particulars, eliminating in it any freedom of the senders, as it wants to draw a high ideal of divine service, which with its beauty would evoke an always involuntary desire for its implementation, to the full, perhaps, and not always possible, like the implementation of any ideal, the following of any high model. This, in essence, is the whole law of Christ, not fully realized in all its heavenly heights, but with its divine greatness arousing an uncontrollable desire in humanity for its implementation and through this life-giving peace. It is not surprising that such a profound title of our book had a long and complex history. Along the way of its formation, the Typikon changed the following names. The one whom tradition considers to be the author of the statute now in force among us, the so-called Jerusalem Rule, is St. Savva the Sanctified (V century) - he named his short charter himself, or those who wrote it down called it, in three words at once: Τύπος καί παράδοσις και νόμος (model, tradition and law). The representative of another form of church charter, which for a long time had a much wider distribution than the first, St. Theodore the Studite (9th century) was given a charter with the name Ύ ποτύπωσις, image, essay. The one who transferred the second charter to St. Mount Athos, where he had to receive a new processing, St. Athanasius of Athos (10th century) is credited with compiling Διατύπωσις᾿ ("transformation", "representation") 1837. The oldest of the complete charters that have come down to us, the charter of the Church of St. Constantinople. Sophia (IX-X centuries), came to us without title pages, but, in all likelihood, bore the name Συναξάριον, conciliar, or collection of councils, i.e. index of days on which solemn liturgical meetings take place 1838. Competing with this charter in antiquity and completeness, the Sinai list of the charter is called Κανονάριον, a collection of rules. And in the 11th century. The term τιπικόν also appears in the appendix to the church charter, although with other, explanatory names. Charter of the Constantinople Evergetid Monastery in a 12th-century manuscript. inscribed Συναξάριον ήτοι Τιπικόν. The statute in one manuscript of the University Library of Turin is called ακολουθίας. B XIII century in the titles of the manuscripts one word τυπικόν already appears without explanation. This is the title, for example, of a 13th century manuscript. Wallicellian Library in Rome 1839 and, apparently, as far as one can read, the manuscript of the Sevastyanov collection of the Moscow Rumyantsev Museum No. 491/35. Thus, in all attempts at titles for our book, words derived from τύπος were most often inclined. Ancient Slavic translations fluctuate in rendering the Greek. τυπικόν between “charter” and “typical”. Most of the manuscripts translate the “Charter”; so RKP. Moscow Synodal b. No. 328/383 XIV century, No. 329/384 XIV century. etc. But RKP. North collection Room. m. No. 27/1458 – 1372 “Typik”; also No. 330/485 M. Sin. b. end of the 14th century Printed publications before 1641 were entitled “Charter” or “Ecclesiastical Eye”; in ed. 1682 this title was corrected by “Typicon”. Among the Old Believers: “Charter”, in the afterword: “that is, the Church Eye.” Full inscription of the Typikon The full title of the Typikon is now on the entrance page: “Typikon is the charter.” On page 1: “Typicon, that is, an image of the church succession in Jerusalem of the holy monastery of our venerable and God-bearing father Savva. The following also happens in other holy monasteries in Jerusalem; similarity in other holy churches of God.” The title, thus, connects the origin of the current charter with the Lavra of St. Sava the Sanctified, located near Jerusalem. The history of the liturgical regulations does not allow, as we have seen, to determine with precision what should be attributed to St. in the current Typikon. Savva and the order of his monastery. Undoubtedly, such an origin can only be attributed to the custom of Sunday vigil, with the rite of which the current Typikon begins. It is possible that initially the present inscription of the Typikon was attached closest to the “follow-up” of the Sunday vigil. The title is almost repeated in this form in all complete lists of the charter, now known only from the 13th century. But in some there is no last sentence “The same is the case…” (for example, in one Greek list from the library of the Lavra of St. Sava itself, XVI century 1840). Without this sentence, the title must have had its original form. The next most ancient type of title must be when instead of this sentence there is an addition: (in the Lavra of St. Sava) “and in most of the saints found here. monasteries" (so in the Greek RKP. Vatican. Bible 1346 No. 320/331). In most manuscripts there is only the addition: “similarity in other St. Churches of God,” obviously the latest (so in the RKP. Moscow Syn. Bible No. 328/383 and 329/384, Roman. Muz. Northern collection No. 27/1458, etc.). Plutarch. De virtual. Rare W. Griechisch-Deutsches Handworterbuch. Braunschw., 1880. S. 1162, 262. Later, the word τύπος acquired the meaning of decree, law; The word already has this meaning in Philostratus († 240), church. ist. Socrates 5th century (Sophocles E. Greek lexicon of the roman and byzantine periods. New-York. Leipz., 1888, p. 1099); but τύπος with such a meaning does not form the adjective τυπικός in any writer; among ancient Christian writers (Clement of Alexandria, Origen, Basil the Great) this adjective means “symbolic”, “prototypical” (see ibid.). The root meaning of a word cannot completely disappear in all cases of its use; and if τύπος sometimes means a law, a charter, then it is of a special nature; Thus, in Gregory of Nazianzus it is used in relation to the Creed, in Justinian it means the Divine Law (for quotations, see Sophocles); Emperor Constance so called the famous religious decree. The law, the religious charter, is significantly different from any other, and its peculiarity is well expressed by the basic meaning of the word τύπος. More accurate than “charter” would be to translate τυπικόν – “official”, lat. ordinarium (as translated by Toscani Ad typica graecorum. Romae, 1864, p. 5). For the first time, the word διατύπωσις in church literature is used by the “Apostolic Constitutions” (IV-early 5th century) in application, apparently, in general to the church structure or most closely to the rites of consecration and liturgy (Apostolic Constitutions. VIII, 3). Golubtsov A. Cathedral officials and features of the service for them, p. 10 // Readings in the Imperial. General History and ancient Ross, 1907, book. 3. Dmitrievsky A. Description of liturgical manuscripts stored in libraries of the Orthodox East. T. Ι. Τυπικά. 1895. p. 833. Dmitrievsky A. Review of the book “Church Charter (typical), its formation and fate in the Greek and Russian Churches”, prof. I. 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