The origins of Typika can be seen where monks in the desert or wild backcountry, kept the Holy Mysteries with them. In practical matters, without a congregation of many and the need to honor vows given as monastics in obedience, a short service with distribution of Prosphora (Holy Communion) would suffice. In some extraordinary circumstances, seen in hagiographies of desert dwelling saints, the Holy Communion on reserve was the only nourishment they were graced to live on.

​

Throughout the ages, there have been many instances in which Typika was required. In times of diaspora, where the Church was persecuted and her members scattered, often dispersed laity did not have their ordained father. Perhaps some presanctified or already consecrated Prosphora may have been smuggled in refuge. Yet whether or not it was available, even less so priests or bishops, the need for respite and to gather was ever present. To honor the Lord was, and is, imperative.

In our Carpatho-Rusyn Church, of Slavic Byzantine tradition, we’ve had many moments similar to the early Christians, those who wandered akin to the One “without a place to lay His head” (Matthew 8:20). Our Church was founded in the frontier or hinterlands around the Carpathian Mountains and valleys of the Danube and tributaries. The people had percipience there was renting of East and West, one hardly of their cause or desire. And, yet being so remote, they continued devotion in great Hope and Providence. There was some consolation which followed; treaties such as the Union of Brest and Union of Uzhorod allowed for our Church be preserved, at times prosper. It allowed for Mukachevo (Mukačevo), Prešov (Prjašev), and many other eparchies to grow, flourish, and form those they served.

​​

Yet, desolation is no stranger for us. After a number of minor tremors, Byzantine Rite Churches would experience great trial and ordeal in the 20th Century. Nations were dead set on removing faith, unbridled by the state, from the face of the earth. The Church would be steadfast; yet, this tribulation did a lot of damage. Bishops such as Velychkovsky, Romzha, Oros, Hopko and Gojdič would be exiled from the people; their eparchies of Lviv (L'viv), Mukachevo, and Prešov seized, plundered, and destroyed.

Our bishops would be imprisoned and martyred for not compromising. Many of our priests, including Father Trčka, suffered similar fates in their promotion and protection of the Church. The people, our predecessors, needed Daily Bread; they were lost “as sheep without a shepherd” (Matthew 9:36; Mark 6:34). And it was at this time, the Church would re-enshrine Typika as part of her Treasury.

With this contextual understanding, we have an idea of its importance.

Yet, it begs the question: