He also wrote the Hilandar Typikon regulating spiritual life in monasteries, organization of services and duties of monastic communities. The Hilandar Typikon was modeled in part after the typikon of the Monastery of Theotokos Evergetis in Constantinople.
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Sava wrote a typikon (liturgical office order) for Hilandar, modeled on the typikon of the monastery of Theotokos Euergetis in Constantinople. Besides Hilandar, Sava was the ktetor (sr. ktitor; founder, donator) of the hermitage at Karyes (seat of Athos) for the monks who devoted themselves to solitude and prayer. In 1199, he authored the typikon of Karyes.
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The Studenica Typikon () is a Serbian Orthodox typikon written in 1208 by Serbian Archbishop Sava, a member of the Nemanjić dynasty and the first head of the autocephalous Serbian Orthodox Church. The preface includes the Hagiography of St. Simeon, a hagiography (or biography) on his father, Grand Prince Stefan Nemanja, who was canonized.
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Le Typikon de Grégoire Pakourianos (Décembre 1083). Édition CNRS. Paris, 1977, p. 157.Arutjunova-Fidanjan, Типик Григория Пакуриана, p. 120.
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The year is unknown, however it was sometime before 1117 when he is listed as dead in the typikon of the Kecharitomene Monastery.; .
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John Doukas is not mentioned in the Alexiad after his 1097 campaign. It is, however, known from monastic documents that at some point he retired to a monastery and assumed the monastic name Antony. The date of his death is also not known, but in a typikon dated to 1110–1116 he is mentioned as being alive, while in another typikon of 1136, he is explicitly mentioned as having died.
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Gregory was also known as a noted patron and promoter of Christian culture. He together with his brother Abas (Apasios) made, in 1074, a significant donation to the Eastern Orthodox Holy Monastery of Iviron on Mount Athos and commissioned the regulations (typikon) for this foundation. He signed the Greek version of the Typikon in Armenian.Typikon of Gregory Pakourianos for the Monastery of the Mother of God Petritzonitissa in Bachkovo.
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The Karyes Typikon () was written for the Karyes cell on Mount Athos in 1199 by Saint Sava, at the time a monk and later the first Serbian Archbishop. It is basically a translation from a standard Greek ascetic typikon with some minor changes. It became a model for Serbian solitary or eremitical monasticism also outside of Mount Athos. It is published along with the Catalog of Cyrillic manuscripts from the Hilandar monastery since 1908.
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Eventually, Synadenos retired to a monastery with the monastic name Joachim. After his death (sometime between 1310 and 1328), his wife, Theodora Palaiologina, the daughter of Constantine Palaiologos, the half-brother of Michael VIII, became a nun with the name Theodoule, and founded the Convent of the Mother of God Bebaia Elpis ("Certain Hope") in Constantinople. The convent's typikon (the so-called "Lincoln College typikon"), authored largely by Theodora, includes lavish depictions of the family's members..
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It is unknown when he died, but he is recorded as being dead by 1130. With Maria, he had numerous children, but only two sons, Alexios Komnenos and Andronikos, are known by name, having held senior positions later in the century. Another son, John, is known only by his commemoration in the typikon of the Monastery of Christ Philanthropos. The couple also had an unknown number of daughters (at least three according to Varzos), as their existence is mentioned in the typikon of the Kecharitomene Monastery.
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Typikon (or typicon, typica; , "that of the prescribed form"; Slavonic: Тvпико́нъ Typikonə or Оуставъ, ustavə) is a liturgical book which contains instructions about the order of the Byzantine Rite office and variable hymns of the Divine Liturgy.
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The new book akolouthiai replaced several books, the psaltikon, the asmatikon, the kontakarion, and the typikon, it puzzled the soloist's, the domestikos', and the choir's part, and the rubrics of the typikon together.See the kontakarion of the Bibliothèque nationale or the akolouthiai written in Thessaloniki (ca. 1400). It contained several little books as kratemataria (a collection of additional sections composed over abstract syllables), heirmologia, and embellished compositions of the polyeleos psalms. But in this combination the papadike appears from the 14th century, while the earliest version introduced a sticherarion written in 1289.
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Asdracha Catherine, La région des Rhodopes aux XIIIe et XIVe siècles: étude de géographie historique, Athen: Verlag der Byzantinisch-Neugriechischen Jahrbücher, 1976, pp. 74-75. Arutjunova-Fidanjan, Viada. Типик Григория Пакуриана. Введение, перевод и комментарий (The Typikon of Gregorius Pacurianus).
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It is assumed that Pakourianos did not know Greek.Gautier, P., "Le typikon du sèbaste Grégoire Pacourianos." Revue des Etudes Byzantines 42, 1984, p. 158. Gregory Pakourianos and his brother Abas were buried in a bone-vault house near the Bachkovo Monastery.
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Currently, COr houses forty seminarians and priests belonging to different Eastern Churches: Greek Catholic Churches, Ukrainian Orthodox Church, Georgian Orthodox Church, Armenian Apostolic Church, Syro-Malankara Catholic Church, Syro-Malabar Catholic Church, and, Maronite Church. COr’s community consists of men, women, and children coming from the Ukraine, Slovakia, Hungary, Poland, Syria, Lebanon, India, Georgia, and Armenia. COr has a spiritual typikon that contains its rules and regulations of the daily life of the community.Cf. Typikon of the Oriental College It publishes ContaCOr, a periodical in which the main events at the seminary are documented and the theological research of its students are published.
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Adrianos failed to overcome the obstinacy of Diogenes, who refused to reveal his co-conspirators. In the same year, he is recorded as having participated in the Council of Blachernae that condemned Leo of Chalcedon. His date of death is disputed: the commonly accepted date stems from a manuscript which records him retiring to a monastery under the monastic name John, and dying on 19 April 1105. Basile Skoulatos, however, doubts this information, since Adrianos' name is absent from the dead listed in the Kecharitomene typikon (written ), but is present in the Pantokrator typikon of 1136.
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Since his return in 1206, he became the hegumen of Studenica, and as its elder, self-willed entered regulations on the independent status of that monastery in the Studenica Typikon. He used the general chaos in which the Byzantine Empire found itself after the siege of Constantinople (1204) into the hands of the Crusaders, and the strained relations between the Despotate of Epirus (where the Archbishopric of Ohrid was seated, which the Serbian Church was subordinated to) and the Ecumenical Patriarchate of Constantinople in Nicaea, into his advantage. The Studenica Typikon became a sort of lex specialis, which allowed Studenica to have independent status ("Here, therefore, no one is to have authority, neither bishop nor any one else") in relation to the Bishopric of Raška and Archbishopric of Ohrid. The canonization of Nemanja and the Studenica Typikon would be the first steps towards the future autocephaly of the Serbian Church and elevation of the Serbian ruler to king ten years later.
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Alexius also established a monastery for which he wrote the rule (typikon) which was then used as the rule for the Kiev Monastery of the Caves. Decrees of Alexius are still extant.ap. Jus Gr. Rom. vol. i. lib. iv. p. 250, Leunclav. Francof.
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The typikon was taken up by the monastery of the Virgin of the Pomegranate. The Pandektai was written while he was still on the Black Mountain. Both his works were early translated into Arabic and Slavonic. From the 13th century, the Taktikon was the main authority in Russian monasticism.
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The first typikon of Mount Athos (the book containing monastic rules and regulations), published by the emperor John Tzimiskes in 972, recognised the first authority over Mount Athos which was elected by the monasteries. During the centuries that followed, the institution of the protos would at times flourish and at other times decline. In the beginning of the nineteenth century the typikon of 1810 was published, which assigned the protos along with four overseers and with a holy synod composed of representatives from the twenty sovereign monasteries which make up the Mount Athos community. The seat of the protos has been in Karyes since 911, and the primary church for the Athonite administration is called the Protaton.
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Maria and Nikephoros had a number of children, but only two sons, Alexios Komnenos and Andronikos, are known by name, having held senior positions later in the century. Another son, John, is known only by his commemoration in the typikon of the Monastery of Christ Philanthropos. The couple also had an unknown number of daughters (at least three according to Varzos), as their existence is mentioned in the typikon of the Kecharitomene Monastery. This convent was founded by Irene Doukaina, who had originally decreed that her younger daughter Eudokia should succeed her as patroness; after Eudokia died (), Irene chose her oldest daughter, the scholar, physician, hospital administrator, and historian Anna Komnene instead, with Maria after her.
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The Empress restored also the nunnery, which by that time had been possibly abandoned.Talbot (2001), p. 337 According to its typikon, the nunnery at that time hosted a total of 50 womenKrautheimer (1986), p. 409. and also a XenonThis was a charitable institution, something between an hospital and a nursing home.
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Typika arose within the monastic movements of the early Christian era to regulate life in monasteries and several surviving typika from Constantinople, such as those of the Pantokrator monastery and the Kecharitomene nunnery, give us an insight into ancient Byzantine monastic life and habits. However, it is the typikon of the Holy Lavra of Saint Sabbas the Sanctified near Jerusalem that came to be synthesized with the above-mentioned cathedral rite and whose name is borne by the typikon in use today by the Byzantine Rite. In his Lausaic History, Palladius of Galatia, Bishop of Helenopolis, records that the early Christian hermits not only prayed the Psalms, but also sang hymns and recited prayers (often in combinations of twelve).Lausaic History, Chap.
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In 997/8, he also issued a typikon concerning the provision of the Metropolitan of Alania in the patriarchal monastery of Epiphanios in Kerasus. Sisinnius was also the recipient of three letters from Leo of Synada. He died on 24 August 998. His successor was Sergius II of Constantinople, who was elected in 1001.
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The date of Maria's death is unknown, except that it occurred after 1136, when the deceased members of the imperial family were listed in the typikon of the Pantokrator Monastery. In her Alexiad, her older sister Anna Komnene speaks with great affection and praise for her virtue, especially for her actions during their father's final days.
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213 After the death of his wife, shortly after 1124, Emperor John II Komnenos built another church to the north of the first dedicated to the Theotokos Eleousa ("the merciful Mother of God"). This church was open to the population and served by a lay clergy. Finally (the terminus ante quem is 1136In that year was published the Typikon, which still survives.
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Gregory Pakourianos (, Grigol Bakurianis-dze; , Gregorios Pakourianos; , Grigor Bakurian; ) (died 1086) was a Byzantine politician and military commander. He was the founder of the Monastery of the Mother of God Petritzonitissa in BachkovoTypikon of Gregory Pakourianos for the Monastery of the Mother of God Petritzonitissa in Bachkovo . and author of its typikon. The monks of this Orthodox monastery were Iberians.
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The sisterhood of the convent is active in Byzantine style icon painting. The beginnings of the renewal of fresco painting in Macedonian monasteries was started by the sisterhood. The Hesychastic (14th century Greek sect of Christianity) monastery typikon functions as a place of prayer, a holy hesychasterion. The upper floor of the church was recently turned into a small chapel dedicated to St. Gregory Palamas.
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Then the allelouia (ἀλληλούϊα) is performed with a long final teretismos by the choir and the domestikos.Konstantinos Terzopoulos (2009) confronted the editions which Konstantinos Byzantios (ca. 1777–1862) and Neofit Rilski both published of the typikon of Constantinople, with sources of the mixed rite during the Palaiologan dynasty. One of the manuscripts he used to illustrate is an Akolouthiai of the 15th century with the (GR-An Ms. 2406).
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Among his other endeavors, Sava composed the "Studenica Typikon", a liturgical book of orders where he described the life of Saint Simeon (Nemanja), leaving evidence of the spiritual and monastic life of his time. Studenica enjoyed continual care by the members of the Nemanjić dynasty. King Radoslav added a splendid narthex to the church in 1235. King Milutin built a small but lovely church dedicated to saints Joachim and Anna.
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As far as the Holy Liturgy was concerned this meant that it was essentially transformed into the "Gospel" and "Apostle" books. Synaxarion remained the title for the index to the other lessons. Without changing its name it was filled up with complete texts of these lessons. The mere index of such lessons is generally called menologion heortastikon, a book now hardly needed or used, since the Typikon supplies the same, as well as other, information.
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During his patriarchy he restored Athanasios Parios, who had been deposed because of the dispute about the kollyva and the memorial service. In 1784 he published the Typikon of Mount Athos, which delimited the administrative and executive domains of its organs. He died on 29 June 1785 and was buried in the same grave as his predecessor, Sophronius II, in the yard of the Church of the Asomatoi (Pammegiston Taxiarchon) in Arnavutköy.
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The Theotokos Kecharitomene Monastery () was a female convent built in the early 12th century in the Byzantine capital, Constantinople, by Empress Irene Doukaina. It survived until the 15th century. The monastery is chiefly known through its extensive charter (typikon), issued by its founder and based on the model of the Theotokos Euergetis Monastery. It was built in the northern part of Constantinople, adjacent to the male monastery of Christ Philanthropos, founded slightly earlier (1107) by Irene.
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They imported Hagiopolitan customs (of Jerusalem) like the Great Vesper, especially for the movable cycle between Lent and All Saints (triodion and pentekostarion), including a Sunday of Orthodoxy which celebrated the triumph over iconoclasm on the first Sunday of Lent.Unfortunately, the liturgical part has not survived in the late copies of his typikon, but it is assumed that its specific form was a synthesis of the monastic and the cathedral typikon: First of three prophetic lessons ἐλάλησεν κύριος πρὸς Μωυσῆν ἐνώπιος ἐνωπίῳ with ekphonetic notation in red ink (ἑσπ "evening" with the "lesson from Exodus": Ex. 33:11–23) on Good Friday Vespers preceded by a first prokeimenon Δίκασον, κύριε, τοὺς ἀδικοῦντάς με (Ps 34:1) in echos protos written in a 10th-century Prophetologion (ET-MSsc Ms. Gr. 8, f.223r). The preceding second prokeimenon Σοῦ, κύριε, φύλαξον with the double vers (stichos Ps. 11:2) Σῶσον με, κύριε in echos plagios protos concluded the Orthros. This prophetologion became very famous for its list of ekphonetic neumes on folio 303.
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Nikon moved to the monastery of the Theotokos tou Roidiou (Virgin of the Pomegranate) for safety. There he died between 1100 and 1110. Nikon produced two major compilations of ecclesiastical texts: the Pandektai, a collection of conciliar and patristic writings on canon law for wandering monks, and the Taktikon, a collection of forty chapters of authoritative texts on liturgical problems. The latter included a typikon initially intended for the community he founded, but they rejected it and the community disbanded.
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The Saturday of this week is the first Saturday of the Dead observed during the Great Lenten season. The proper name in the typikon for the Sunday of this week is The Sunday of the Last Judgment, indicating the theme of the Gospel of the day (). The popular name of "Meatfare Sunday" comes from the fact that this is the last day on which the laity are permitted to eat meat until Pascha (Byzantine Rite monks and nuns never eat meat).
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By the 12th century, the monastery had once again declined, reportedly because the charistikiarioi, laymen who managed the monastery's estates, abused their position. It was rescued by the mystikos George Kappadokes, who restored the monastery complex and secured its position via a chrysobull from Emperor Manuel I Komnenos (). In the course of this process, in 1158 the abbot Athanasios Philanthropenos composed a new charter (typikon) for the monastery, based on the model of Theotokos Euergetis Monastery. The monastery is known to have survived at least until 1399.
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In the 8th century, the development of monastic liturgical practice was centered in the Monastery of the Stoudios in Constantinople where the services were further sophisticated, in particular with regard to Lenten and Paschal services and, most importantly, the Sabbaite Typikon was imported and melded with the existing typikon; as Fr. Robert F. Taft noted, > How the cathedral and monastic traditions meld into one is the history of > the present Byzantine Rite. ... [St. Theodore the Studite] summoned to the > capital some monks of St. Sabas to help combat iconoclasm, for in the > Sabaitic chants Theodore discerned a sure guide of orthodoxy, he writes to > Patriarch Thomas of Jerusalem. So it was the office of St. Sabas, not the > [sung service] currently in use in the monasteries of Constantinople, which > the monks of Stoudios would synthesize with material from the asmatike > akolouthia or cathedral office of the Great Church to create a hybrid > "Studite" office, the ancestor of the one that has come down to us to this > day: a Palestinian horologion with its psalmody and hymns grafted onto a > skeleton of litanies and their collects from the euchology of the Great > Church.
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It was not long after the death of her husband that Theodora decided to create the convent of Bebaia Elpis ("Sure Hope"Thomas, J. & Hero, A.C. (eds.), Byzantine Foundation Documents (2000), p. 1512) in Constantinople, bringing her daughter, Euphrosyne, along with her.'Typikon of Theodora Synadene for the Convent of the Mother of God Bebaia Elpis in Constantinople' (trans. Alice-Mary Talbot), 8-9 Sometime in the 14th century, she wrote the Typicon of Bebaia Elpis The exact year of Theodora's death is unknown, though it was certainly in the 14th century.
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The family reached is peak under the Palaiologan emperors in the late 13th and first half of the 14th century: John Synadenos married Theodora Palaiologina, the niece of Emperor Michael VIII Palaiologos, and served as megas stratopedarches, and his sons John and Theodore likewise held senior military commands. The elder John and Theodora also founded the Convent of Bebaia Elpis, and commissioned a splendidly illustrated typikon, with portraits of the family's members. At this time, the Synadenoi intermarried with two other prominent aristocratic families, the Asen and the Raoul.
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The two were separated by a wall, but served by a common water system. According to the typikon, the monastery was initially envisaged to house 24 nuns, but the rules allowed the number to be raised to 40. It was cenobitic, with the nuns sleeping in a common dormitory rather than individual cells. The nuns lived in strict seclusion, and no men were allowed to enter the complex apart from the two priests, the steward, and the nuns' confessor, all four of whom were further required to be eunuchs.
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The word kathisma can also refer to a set of troparia (hymns) chanted after each kathisma from the Psalter at Matins which may be preceded by a little ektenia (litany), depending on the typikon in use and a number of aspects of the day's propers. In Slavonic it is called a sedálen from sediti, "to sit" (Cf. Latin sedere, "to sit"). For the sake of clarity, many translations into English use the term Sessional Hymns or Sedalen to indicate these hymns as distinct from the kathisma of psalms they follow.
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Isaac began construction of the monastery, which was meant as his residence and final resting place, sometime before 1152. The site, known as Bera (, from a Slavic word for "marsh") was then uninhabited and densely overgrown location, but the main church (katholikon) was apparently erected on the remains of an earlier, possibly Roman-era, building. Isaac drafted its regulations (typikon) himself, with those of the Theotokos Euergetis Monastery at Constantinople as his model. Isaac stipulated it as a cenobitic monastery for 74 monks, of whom 50 choir brothers (free from menial labour and dedicated to the church services), all over 30 years old.
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In 1856 he marched to Venice, where he joined the Mekhitarist Congregation and founded a Georgian press and published a number of significant historical and theological books in the Georgian language on St. Lazarus Island. Kharischirashvili also translated books from Armenian, which he has reconciled with that community. Thanks to his work, the Holy See allowed him to found in Constantinople a new Georgian religious congregation on May 7, 1859 in Constantinople and also a typikon there. Upon his arrival he founded the congregation of the Servites of the Immaculate Conception and began to celebrate the liturgy in Georgian.
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In 1653, he decided to travel to Russia to ask for material support for Serbian Patriarchate of Peć. After meeting with Metropolitan Arsenije of Herzegovina on Christmas Eve, he went first to Wallachia and arrived in Trgovište where he tried to reconcile the Wallachian Prince Matei Basarab with the Cossack Hetman Bohdan Khmelnytsky. From there, Patriarch Gavrilo traveled to Russia in 1654, taking with him two books for printing: Lives of Serbian Emperors and Patriarchs and Typikon against Latin Heresy of Saint Nil Kabasilas. He was welcomed by Russian Patriarch Nikon and Russian Tsar Michael Romanov.
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The nearby church of the Theotokos tes Kellararias, used by the nuns of the Kecharitomene as a burial place, and that of Hagios Nikolaos, both mentioned in the typikon of the nunnery, are possible candidates for the identification.Westphalen (1998), p. 2. Moreover, the Odalar Mosque could also be identified with a nearby church dedicated to Saints Sergius and Bacchus, which lay "near the cistern of Aetios": not to be confounded with the homonymous church which lies near Hagia Sophia) because of the discovery in the vicinity of a monogrammed capital (unfortunately found not in situ).Janin (1953), p. 559.
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Spiridon died on 11 August 1389 (as recorded in Danilo's typikon from 1416), not long after the Battle of Kosovo in which Lazar fell. After Lazar's death, Spiridon stayed in alliance with Lazar's widow Milica. After the battle and Spiridon's death, the security of the Serbian state and church was threatened by the Ottomans; Milica's political circle worked to establish peace with the Ottomans, a deal which was eventually struck with large Serbian concessions, by the summer of 1390. Spiridon was succeeded by Jefrem, who returned and served shortly until he was replaced by Danilo III.
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When founding the monastery, Elder Sophrony wanted to be sure that his community would not just have outward conformity, but have its focus on inner asceticism. The typikon of the monastery, consisting of repetition of the Jesus Prayer for approximately four hours per day and Divine Liturgy three or four times per week, found inspiration in Elder Sophrony's experience in the Athonite desert, and precedent in Athonite skete practise, St Nicodemus and St Paisius Velichkovsky. Also, another distinctive part of this monastery is that it is a double monastery. That is, the community has both monks and nuns in separate residential quarters.
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Farlekas was born in 1877 in Aydin, Asia Minor, where he was taught ecclesiastical music. He worked for a short time as a teacher in his birthplace and he was later appointed chief secretary of the metropolitan of Ilioupoli and Theira, Tarasios. After Tarasios's death, he acted as chief secretary of the metropolis of Ephesos and in 1922, as a result of the Asia Minor Catastrophe he fled to Greece, where he was appointed prothonary of the archbishopric of Athens by the contemporary archbishop, Chrysostomos. he also acted as professor in the Conservatory of Athens and was a of profound connoisseur of ecclesiastical music and of the Typikon.
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Because the human voice is seen as the most perfect instrument of praise, musical instruments (organs, etc.) are not generally used to accompany the choir. The church has developed eight modes or tones (see Octoechos) within which a chant may be set, depending on the time of year, feast day, or other considerations of the Typikon. There are numerous versions and styles that are traditional and acceptable and these vary a great deal between cultures. It is common, especially in the United States, for a choir to learn many different styles and to mix them, singing one response in Greek, then English, then Russian, etc.
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There is also an identification of "Byzantine music" with "Eastern Christian liturgical chant", which is due to certain monastic reforms, such as the Octoechos reform of the Quinisext Council (692) and the later reforms of the Stoudios Monastery under its abbots Sabas and Theodore.The acts of the Quinisext Council condemned many Constantinopolitan customs, including certain phthorai and mesoi used by chanters of the cathedral rite. The Stoudites reforms were influenced by the Second Council of Nicaea (787), which confirmed the Octoechos reform for Eastern and Western chant. The typikon of Theodore has not survived, but it must have adopted Hagiopolitan customs of Mar Saba.
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Theodora had already been married once, to Constantine Kourtikes, but her husband had died without having had children. The marriage probably took place in , certainly after the death of Alexios I; Empress Irene apparently disapproved of it, and it seems to have soured her relations with Theodora, who is listed last and with the least favourable provisions in the typikon that Irene granted to the Kecharitomene Monastery. Constantine's marriage lifted him out of obscurity, and gave him the title of sebastohypertatos, one of the highest Byzantine dignities, given to the husbands of an emperor's younger daughters. The rank may have been created specifically for Constantine, as he is one of the first two recorded holders.
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The former was used as a model for the foundation typika of a number of major Byzantine monasteries, such as those of Theotokos Kosmosoteira, Heliou Bomon, Kecharitomene, and Hilandar, and is the main source of information about the Theotokos Euergetis monastery itself. According to the typikon, the monastery also included a hospice for travellers, and had a dependency (metochion) within Constantinople. One of the main benefactors of the monastery was the Serbian prince and archbishop Saint Sava, who visited it often between 1196 and 1235. During the Latin Empire, the monastery became a dependency of the monastery of Monte Cassino, but it appears that the Greek monks of Euergetis were allowed to remain.
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Heliou Bomon is first attested in the 10th century, although Raymond Janin has suggested that it is identical with the Elaiobomoi ("olive altars") monastery, mentioned in the 9th century. In the 12th century, after a period of decline, it was renovated by the mystikos Nikephoros, who rebuilt it and restored to it its confiscated estates with the financial assistance of Emperor Manuel I Komnenos (). Originally a patriarchal monastery, it now became independent, and in 1162 Nikephoros issued its new regulations (typikon), modelled on those of Theotokos Euergetis and Saint Mamas. The new regulations limited the number of monks to twenty, both at the monastery itself as well as in its dependency (metochion) in Constantinople.
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The ancient and medieval cathedral rite of Constantinople, called the "asmatikē akolouthia" ("sung services"), is not well preserved and the earliest surviving manuscript dates from the middle of the eighth century.As quoted in Taft, "Mount Athos...", Description in A. Strittmatter, "The 'Barberinum S. Marci'of Jacques Goar," EphL 47 (1933), 329-67 This rite reached its climax in the Typikon of the Great Church (Hagia Sophia) which was used in only two places, its eponymous cathedral and in the Basilica of Saint Demetrios in Thessalonica; in the latter it survived until the Ottoman conquest and most of what is known of it comes from descriptions in the writings of Saint Symeon of Thessalonica.
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The open views and vistas so much favored by the garden builders of the Roman villas were replaced by garden walls and scenic views painted on the inside of these walls. The concept of the heavenly paradise was an enclosed garden gained popularity during that time and especially after the iconoclastic period (7th century) with the emphasis it placed on divine punishment and repentance. An area of horticulture that flourished throughout the long history of Byzantium was that practiced by monasteries. Although archaeological evidence has provided limited evidence of monastic horticulture, a great deal can be learned by studying the foundation documents (τυπικόν, typikon) of numerous Christian monasteries, as well as the biographies of saints describing their gardening activities.
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Indeed the fleet appears to have been led by Eustathios Kymineianos after , who was himself promoted to megas droungarios of the fleet sometime in . Thus either Nikephoros lost his appointment, or several megaloi droungarioi existed at once, with Nikephoros' post being merely honorary. His life is likewise extremely obscure; for this reason, Basile Skoulatos calls him "the least-known member of the Komnenos family". He is only once mentioned in the Alexiad, and is not recorded as having played any role during the reign of Alexios, nor during that of Alexios' son and successor John II Komnenos (), except for a reference to a megas droungarios Nikephoros as one of the witnesses of the typikon of the Pantokrator Monastery, written in 1136.
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"of the Holy City") in Greek, chiefly through the monastic typikon of the Mar Saba monastery near Jerusalem. Later developments were usually connected to monasteries at Constantinople and Mt. Athos patronized by the imperial court, such as Studion, whose Rule formed the nucleus of early monastic communities in Bulgaria and the Rus'. In the early modern period, the traditions of the rite received further elaboration from the interface of Christian and Islamic mystical traditions fostered in the Ottoman court. Before the mid-17th century, the practices of the Muscovite Church, relatively remote from the great ecclesiastical and cultural centers of Greek and Russian Christianity (the latter was historically based in modern Ukraine), showed significant local and textual variation from the rest of the Christian world.
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Armenian liturgical manuscript, 13th century, Kilikia. The Armenian Liturgical Books are quite definitely drawn up, arranged, and authorized. They are the only other set among Eastern Churches whose arrangement can be compared to those of the Byzantines. There are eight official Armenian service-books: #the Directory, or Calendar, corresponding to the Byzantine Typikon, #the Manual of Mysteries of the Sacred Oblation (= a Euchologion), #the Book of Ordinations, often bound up with the former, #the Lectionary, #the Hymn-book (containing the variable hymns of the Liturgy), #the Book of Hours (containing the Divine Office and, generally, the deacon's part of the Liturgy), #the Book of Canticles (containing the hymns of the Office), #the Mashdotz, or Ritual (containing the rites of the sacraments).
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The only explanation is that different customs must have existed simultaneously, the truncated and the long kontakion, but also the ritual context of both customs. The truncated form consisted only of the first stanza called "koukoulion" (now referred to as "the kontakion") and the first oikos, while the other oikoi became omitted. Within the Orthros for the kontakion and oikos is after the sixth ode of the canon; however, if the typikon for the day calls for more than one kontakion at matins, the kontakion and oikos of the more significant feast is sung after the sixth ode, while those of the less significant feast are transferred to the place following the third ode, before the kathismata.Liturgics , section "The Singing of the Troparia and Kontakia", Retrieved 2012-01-17Тvпико́нъ, p 7, 11, 12, etc.
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During the Dormition Fast, however, the Typikon prescribes that the Small and Great Supplicatory Canons be chanted on alternate evenings: If August 1st falls on a Monday through Friday, the cycle begins with the Small Supplicatory Canon; if August 1st falls on a Saturday or Sunday, the cycle begins with the Great Supplicatory Canon. The first day of the Dormition Fast is a feast day called the Procession of the Cross (August 1), on which day it is customary to have an outdoor procession and perform the Lesser Blessing of Water. In Eastern Orthodoxy it is also the day of the Holy Seven Maccabees, Martyrs Abimus, Antonius, Gurias, Eleazar, Eusebonus, Alimus, and Marcellus, their mother Solomonia, and their teacher Eleazar. Therefore, the day is sometimes referred to as "Makovei".
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His body remained in Hilandar until 1208 when his myrrh-flowing remains were transferred to Serbia and interred into the mother-church of all Serbian churches the Studenica Monastery according to his original desire, which he previously completed in 1196.Vlasto, The Entry of the Slavs Into Christendom: An Introduction to the Medieval History of the Slavs, p. 219 Following the relocation of Saint Symeon's remains, what would eventually become world-famous grapevines began growing on the spot of his old tomb, which gives to this day miraculous grapes and seeds that are shipped all over as a form of blessing to childless married couples. Following his father's death, Saint Sava moved to his Karyes hermitage cell, where he finished the writing of the Karyes Typikon, a book of directives, which shaped the eremitical monasticism all across the Serbian lands.
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By 1993, he had ordained 25 priests, 5 deacons, tonsured various readers, and established new parishes via the construction of new churches and chapels or the replacement of old ones. He believed his Episcopacy in Alaska to be a gift from God, saying he had no other life but that dedicated to the Orthodox Church in Alaska.The 1993 Typikon Dedication to Bishop Gregory on his 20th Anniversary as Alaska Diocesan Bishop After the dissolution of the Soviet Union, Bishop Gregory was reunited with his brother Sergei, still living in Kyiv, and gained the possibility to travel to both Ukraine and Russia. On March 23, 1995, he was elevated to the rank of Archbishop by the Holy Synod, but on July 20 he retired due to failing health, leaving his post as the longest-reigning hierarch of the Alaskan Diocese.
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The argument was mainly based on the astonishing continuity that a new a type of treatise revealed by its continuous presence from the 13th to the 19th centuries: the Papadike. In a critical edition of this huge corpus, Troelsgård together with Maria Alexandru discovered many different functions that this treatise type could have.Edition in preparation. As part one might quote It was originally an introduction for a revised type of sticherarion, but it also introduced many other books like mathemataria (literally "a book of exercises" like a sticherarion kalophonikon or a book with heirmoi kalophonikoi, stichera kalophonika, anagrammatismoi and kratemata), akolouthiai (from "taxis ton akolouthion" which meant "order of services", a book which combined the choir book "asmatikon", the book of the soloist "kontakarion", and with the rubrics the instructions of the typikon) and the Ottoman anthologies of the Papadike which tried to continue the tradition of the notated book akolouthiai (usually introduced by a Papadike, a kekragarion/anastasimatarion, an anthology for Orthros, and an anthology for the divine liturgies).
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Another project of the Studites' reform was the organisation of the New Testament (Epistle, Gospel) reading cycles, especially its hymns during the period of the triodion (between the pre-Lenten Meatfare Sunday called "Apokreo" and the Holy Week).Sandra Martani described the Byzantine Gospel lectionary ET-MSsc Ms. Gr. 213 (revised and notated in 967) within its context in church history: Older lectionaries had been often completed by the addition of ekphonetic notation and of reading marks which indicate the readers where to start (ἀρχή) and to finish (τέλος) on a certain day.Have a look at Sysse Engberg's French introduction (2005) into the subject of Greek lectionaries which focussed on the Constantinopolitan type as it was established between the 8th and 12th centuries and the different types of lectionaries which were related to this custom. The Studites also created a typikon—a monastic one which regulated the cœnobitic life of the Stoudios Monastery and granted its autonomy in resistance against iconoclast Emperors, but they had also an ambitious liturgical programme.
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