Explanatory Typikon

History is the best teacher, and the deepest interpretation of the Typicon will be its historical interpretation. From the very beginning, having in mind to give the Typikon mainly a historical explanation, the author wanted to present the latter in the form of exclusively minor comments on individual points and particulars of the Typikon. But if the matter were reduced only to this, then such an interpretation could not be called historical, since history is something whole and unified. Therefore, the author considered it best to include those of the historical explanations of the Typikon that could be combined into one, concluded in one large chapter, so that when considering and analyzing the Typikon itself, without repeating what is said in this latter, limiting ourselves to only references, dwelling only on small details. So, the interpretation of the Typikon in its very basics and essential features is already given to the reader in the “Introductory Chapter” to it. This is not a preface to the Explanatory Typikon, nor an introduction to it, this is the most basic and essential part of it. The author hopes that it is worthy of its honorary title of “chapter” of the Typikon, although only an introductory one. The author is confident that whoever has the desire or patience (one or the other will depend not only on the interest in the service, but also on the degree of general church-historical knowledge of the reader), whoever has the patience or desire to read this “chapter”, will have the veil lifted before many of the secrets and mysteries of the Typikon, will feel that the Typikon is half and in the main interpreted and from the subsequent contents of the book will expect an explanation of such, for example, particulars, why at Vespers the intense and petitionary litanies are placed after the entrance and repeat the great petitions, or why at the 9th hour of Lent only three bows are placed. Only those who read this issue carefully will have to look for answers to such questions in a future edition of our book, unless this reading prepares them to independently resolve such perplexities. The author is not afraid that the scientific nature of the book will make it difficult for anyone interested in and studying the Church Typikon to understand it. Another newspaper article may present, with its abundance of foreign words and special terms, more obstacles to understanding than a simple presentation of this book, which, however, tries not to sacrifice scientific goals, as well as science, which does not seek access to the broad masses. You might be interested in: