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Савремено православно богослужење представља резултат сложеног историјског процеса синтезе елемената константинопољске (Евхологион, Лекционар и Месецослов) и јерусалимске (Часослов, Псалтир и зборници химни) литургијске традиције. Двe најважније истoријске прекретнице у овом процесу су студитска синтеза у 8. и неосаваитска синтеза у 14. веку. Међутим, елементи константинопољског предања, који су још у 8. веку сједињени са јерусалимским у оквиру студитске синтезе, опстали су и у коначној форми Типика Светог Саве Освећеног, која је после појаве првих штампаних издања у 16. веку постала општеважећа у читавој Православној Цркви. Студија представља управо истраживање наведене синтезе ради откривања елемената азматског типика у данас актуелној богослужбеној форми. Стога је средишњи део рада посвећен реконструкцији и компарацији структура различитих последовања азматског, студитског и неосаваитског типика. Поређењем последовања Јутрења, Вечерња, Литургије и часова у наведене три форме, откривени су елементи последовања који су у савремену форму прешли из азматског типика. Коначно, последње поглавље истраживања посвећено је литургиолошкој анализи наведених елемената. Посебно ћемо се осврнути на значај очувања поменутих елемената у савременој пракси. У складу са древним пореклом које је посведочено у изворима (Апостолске установе, Етерија, Свети Јован Златоусти и др.), елементи азматског типика имају централно и неизоставно место у савременом богослужењу. Истовремено, они су и највиталнији чиниоци у структурама последовањâ, који су опстали и поред бурног развоја дневног богослужбеног круга византијског литургијског типа. The contemporary form of Orthodox worship is the result of a complex historical process, with synthesized elements of both Constantinopolitan (euchologion, lectionary, and menaion) and Hagiopolite (Book of the Hours, Psalter, and anthologies of hymns) liturgical traditions. The two most important turning points in this historical process were the Studite and Neo-Savvaite syntheses of the 8th and 14th centuries, respectively. However, elements of the Constantinopolitan tradition, which by the 8th century had merged with the Hagiopolite tradition under the framework of the Studite synthesis, survived in their final form in the Typikon of St. Savvas the Sanctified, whose general acceptance across the Orthodox commonwealth only came after the appearance of the first printed publications of the 16th century. Our study contributes to the research of the abovementioned synthesis by uncovering elements of the cathedral rite in the contemporary liturgical form, as practiced within the Orthodox Church. Hence, the central part of this study is dedicated to the reconstruction and structural comparison of various canonical offices (akolouthiae) of the cathedral, Studite, and Neo-Savvite traditions. By comparing the offices of matins, vespers, liturgy, and hours within these three traditions, we can trace the evolutionary development of particular elements of these offices from the cathedral rite into their contemporary form. Finally, the conclusion of our research delivers a liturgiological analysis of the aforementioned elements. In particular, we will underscore the importance of preserving the said elements within the contemporary practice. And in accordance with their ancient origin evidenced in the sources (Apostolic Constitutions, Egeria, St. John Chrysostom, etc.), we will demonstrate how elements of the cathedral rite function as central and indispensable elements of contemporary liturgical practice, and how they survived as the most vital components within the structure of these offices amid the turbulent development of the daily cycle of the Byzantine liturgical form

The contemporary form of Orthodox worship is the result of a complex historical process, with synthesized elements of both Constantinopolitan (euchologion, lectionary, and menaion) and Hagiopolite (Book of the Hours, Psalter, and anthologies of hymns) liturgical traditions. The two most important turning points in this historical process were the Studite and Neo-Savvaite syntheses of the 8th and 14th centuries, respectively. However, elements of the Constantinopolitan tradition, which by the 8th century had merged with the Hagiopolite tradition under the framework of the Studite synthesis, survived in their final form in the Typikon of St. Savvas the Sanctified, whose general acceptance across the Orthodox commonwealth only came after the appearance of the first printed publications of the 16th century. Our study contributes to the research of the abovementioned synthesis by uncovering elements of the cathedral rite in the contemporary liturgical form, as practiced within the Orthodox Church. Hence, the central part of this study is dedicated to the reconstruction and structural comparison of various canonical offices (akolouthiae) of the cathedral, Studite, and Neo-Savvite traditions. By comparing the offices of matins, vespers, liturgy, and hours within these three traditions, we can trace the evolutionary development of particular elements of these offices from the cathedral rite into their contemporary form. Finally, the conclusion of our research delivers a liturgiological analysis of the aforementioned elements. In particular, we will underscore the importance of preserving the said elements within the contemporary practice. And in accordance with their ancient origin evidenced in the sources (Apostolic Constitutions, Egeria, St. John Chrysostom, etc.), we will demonstrate how elements of the cathedral rite function as central and indispensable elements of contemporary liturgical practice, and how they survived as the most vital components within the structure