On a thread recently there has been some discussion on the Typikons in use in Orthodox Churches today. If there is enough interest, it would be good to explore this a little more.
As a monastic, I am familiar with the St Sabbas of Palestine Typikon which is in general use in monasteries and by the Slavic traditions, and attend a Russian parish church in the city in which I live, but I also attend a traditional Greek church which follows the Typikon reforms of the Great Church of Constantinople of 1838.
The poster on the other thread bemoaned the cutting out of the Canon. In the Greek church which I attend, usually the first Ode of the Sunday and daily saint Canon are chanted, followed by the Kontakion, which is followed by the Katavasia, after the eighth of which there follows the Song of the Theotokos and then the ninth Katavasia, exapostilaria and praises etc. Occasionally (especially on a Great or special Feast) the Sunday, Cross, Theotokos (from Sunday Octoechos) and Menaion Canons are chanted for the first 2 odes, then read in full thereafter.
As a convert introduced to the Slavic custom, I must say I love the full canons. They tell the full story of the Resurrection on Sunday, and the saint of the day from the Menaion. As one learning about Orthodoxy and her saints, they help me to understand better the wonderful truths evident in Orthodoxy.
The cutting of (parts or the whole) of the canon is understandable in a parish setting when Matins precedes Divine Liturgy, as the morning service would be inordinately long if the whole Matins was chanted every time. However, the Slavs have wisely (in my opinion) moved Matins to the Evening service, tacking it onto the end of Vespers into an "All Night Vigil" which lasts about 2 and a half to three hours (if the canons are read in full). The morning service, consisting of Third & Sixth Hours and Divine Liturgy, is slightly shorter excluding the sermon.
What are the thoughts of OCNet posters on this?