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About the temple

Initially, on the site of the temple there was a wooden church, erected in 1998 with the blessing of His Holiness Patriarch Alexy II. However, in its current form, the Orthodox Church of Saint Righteous John of Kronstadt in the Moscow district of Zhulebino was built only in 2006.

In front of the building there is a statue of the saint, made by the talented sculptor A. Golubev. The interior is decorated with the majestic thrones of I. Kronstadt and the holy martyr Tatiana. Within the walls of this consecrated place are kept particles of the relics of the Optina elders and several revered icons of saints.

Informative! What does the Unbreakable Wall icon mean: its meaning and how it helps.

In the Church of John of Kronstadt in Zhulebino, priests perform the following rituals and ceremonies:

Baptism is a great sacrament, which is the most important in the life of an Orthodox Christian. It is conducted by a clergyman in the presence of godparents and the person being baptized. In the Church of St. John of Kronstadt, Holy Baptism is performed on Saturdays at 12:00.
A wedding designed to unite two souls who love each other before God with an indestructible union. It allows you to make the marriage of spouses stronger and more spiritual. Weddings take place on Mondays, Wednesdays, Fridays and Sundays. The sacrament is not performed during fasting, major church holidays and on fasting days (Tuesday, Thursday and Saturday).
Unction (Blessing of Unction), which can call upon a sick person the grace of God. With this ritual you can heal both body and soul. It is performed both on the territory of the church and at the home of the patient (if the person cannot come to the temple on his own).
Confession is a sacrament of repentance performed before the Lord God through a clergyman. It is necessary not only for cleansing from sins, but also for strengthening faith in God.
Communion, which allows you to introduce the soul to eternal life. This sacrament was first instituted by Jesus Christ at the Last Supper. The ritual is performed in the church during every service.
Confirmation, during which the Holy Spirit descends on a baptized person. This rite follows Holy Baptism.
Funeral service is a funeral service performed by a priest over the deceased. This rite allows you to accompany a deceased person to eternal life. The funeral service can be performed on any day by prior arrangement with the clergyman.
Various requests that the priest performs according to the need (demand) of an individual.

In addition, a Sunday school operates on the territory of the church, public conversations are held and merciful deeds are performed. You can always ask for help here and be sure that in this holy place they will definitely help.

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Schedule of services

Day of the week	Time	Event
Monday, Tuesday, Wednesday, Friday.	08:00 17:00	Matins. Divine Liturgy Vespers. Matins
Thursday	07:30 08:00 17:00	Prayer service to Saint Nicholas Divine Liturgy Vespers. Matins
Saturday	08:00 17:00	Divine Liturgy. Memorial service All-night vigil
Sunday	07:00 10:00 17:00	Divine Liturgy. Prayer service Divine Liturgy. Prayer service Vespers with reading of the akathist to John of Kronstadt

Attention! During Lent and major church holidays, the schedule of services may change.

Interesting! A strong prayer for the reconciliation of warring parties and the increase of love.

Services to John the Wonderworker of Kronstadt are held in the temple. During them, the clergy read a prayer glorifying this holy righteous man. Church service is the main reason why there is a temple built in honor of John of Kronstadt in Zhulebino.

The service takes place every day in the morning and evening. On Sundays at the evening service, the clergy read an akathist to the holy righteous man.

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Nativity

Christmas is a great holiday, a solemn day for all Christians. On this day, God himself, the Savior of the world, incarnated into man.

Gospel reading at the Liturgy on the Feast of the Nativity of Christ

At the Divine Liturgy

Mf. 3 credits, II, 1-12

Slavic text:

But Jesus, having been born in Bethlehem of Judea in the days of Herod the King, behold, came from the east to Jerusalem, saying: Where is the King of the Jews born? We saw His star in the east and came to worship Him. When King Herod heard this, he was troubled, and all Jerusalem with him. And having gathered all the chief priests and scribes of the people, they asked them: Where is Christ born? They said to him: “In Bethlehem Judea, as it is written by the prophet: and you, Bethlehem, land of Judah, are the least among the rulers of Judah: for from you will come a Leader who will shepherd My people Israel.” Then Herod called the wise men, and tested the time of the stars that appeared from them, and sent them to Bethlehem, saying: go and test what is known about the Child: when you find it, tell me that even as I go I will worship Him. They listened to the king and went away. And behold, the star, which was seen in the east, went before them, until it came a hundred above, where the Child was. Having seen the star, she rejoiced greatly with great joy, and came to the temple, seeing the Child with Mary, His Matter, and fell down and worshiped Him: and opening her treasures, she brought Him gifts, gold and frankincense and myrrh. And having received the news in a dream, he did not return to Herod, but went back to his country by another route.

Russian translation:

When Jesus was born in Bethlehem of Judea in the days of King Herod, wise men from the east came to Jerusalem and said, “Where is he who has been born King of the Jews?” for we saw His star in the east and came to worship Him. Hearing this, King Herod became alarmed, and all Jerusalem with him. And, having gathered all the high priests and scribes of the people, he asked them: where should Christ be born? And they said to him, “In Bethlehem of Judah, for thus it is written through the prophet: And you, Bethlehem, land of Judah, are by no means the least of the provinces of Judah, for out of you will come a ruler who will shepherd my people Israel.” Then Herod, secretly calling the wise men, found out from them the time of the appearance of the star and, sending them to Bethlehem, said: go, carefully investigate about the Child and, when you find it, notify me, so that I too can go and worship Him. After listening to the king, they left. [And] behold, the star that they saw in the east was walking before them, when it finally came and stood over the place where the Child was. Seeing the star, they rejoiced with very great joy, and, entering the house, they saw the Child with Mary, His Mother, and, falling down, they worshiped Him; and having opened their treasures, they brought Him gifts: gold, frankincense and myrrh. And having received a revelation in a dream not to return to Herod, they departed to their own country by a different route.

History of the Feast's worship

In the proper sense, the service for the Feast of the Nativity of Christ begins with a litia, followed by stichera on the stichera, omitted at Vespers, “Now you let go” and the troparion for the holiday. Now the holiday has truly begun, the way to worship Christ is open. It is important, however, to note that even at this hour, when the holiday has begun, the Holy Church does not abandon concern for those who have not yet prepared for its worthy meeting. After all, litias are not only joyful stichera, but also fervent prayers “for every Christian soul, grieving and embittered, in need of God’s mercy and help.”

Matins, both daily and festive, is primarily a service to Christ - the Non-Evening Light, who came into the world to enlighten human nature living in darkness and the shadow of death. In its unchangeable part, it contains a number of chants that reveal the idea of the Incarnation and glorify the Savior who came into the world. Matins begins with the angelic doxology “Glory to God in the highest,” preceding the reading of the Six Psalms. With this, the Holy Church reminds us that, although in nature and in our soul darkness still struggles with light and sometimes it seems to us that it will defeat the light, Christ, the true Light, has already come, and darkness has not overcome Him (John 1:5). The singing of the verses “God is the Lord, and appear unto us,” which follows the Six Psalms, also speaks of the appearance of Christ in the flesh. Singing or reading at the end of Matins the great doxology, as well as the Six Psalms, beginning with an angelic song, and reading at the end of the 1st hour of the prayer “Christ, the True Light” complete our daily worship of the Never-Evening Light that came into the world - Christ.

Naturally, it is Matins of the Feast of the Nativity of Christ that is the service that most fully reveals the dogmatic and moral aspects of the holiday. It is characteristic that many of the hymns of Matins, in particular the irmos of its 1st canon, borrow not only thoughts, but even individual expressions from the Word of St. Gregory the Theologian.

The Holy Fathers generally attached great dogmatic importance to the celebration of the Nativity of Christ, seeing in it the affirmation of the dogma of the incarnation of the Son of God, and reflected this in their chants. So, for example, Saint Ephraim the Syrian († 373) in his Christmas hymns confesses the Divine nature of the born Christ - the Son of God. He says that He Whom the whole world cannot contain entered into the womb of the immaculate Virgin, God was at the entrance and appeared as a man at the exit, that the very incarnation of the Son of God took place for the purpose of healing damaged nature, that by His appearance in the flesh He freed humanity from slavery sin.

Introduced in the 4th century in the East, the holiday of the Nativity of Christ in subsequent centuries retained its significance as a holiday celebrating the confession of the Orthodox faith in the fight against the Nestorian heresy, and then against Monothelitism. This meaning of the holiday was well expressed at the end of the 5th century. Venerable Roman the Sweet Singer in his kontakion: “Today a virgin gives birth to the Most Existent.” In this poetic work, consisting of 25 stanzas, of which only two have been preserved in our contemporary liturgy, designated as kontakion and ikos, St. Roman reveals the Orthodox teaching about Christ the Savior as a perfect God and a perfect Man.

At the turn of the 7th-8th centuries, the Monk Cosmas of Maium wrote a canon for the Nativity of Christ, in which he confessed, in denunciation of the Monothelite heresy, two wills in the Lord Jesus Christ.

Sacred hymns for the feast of the Nativity of Christ were also composed by Saint Sophronius, Patriarch of Jerusalem (7th century), Saint Andrew of Crete († 712), Saint Germanus, Patriarch of Constantinople († 740), Venerable John of Damascus († 776), nun Cassia (9th century .) and other hymns, professing in these hymns the Orthodox teaching about Christ the Savior. Therefore, we can rightfully say that liturgical texts, including those for the Feast of the Nativity of Christ, are a poeticized presentation of Orthodox dogmas.

A number of hymns also directly relate to the theme of the unchangeable part of Matins. Among them, the first place is occupied by the troparion and the luminary of the holiday. Before the start of Matins, the singing of the Christmas troparion was heard three times: the first time at the dismissal of Vespers, then at Great Compline, and finally, at the end of the litia - according to “Now you dismiss.” But only now, at Matins, when he is preceded by the singing of the verses “God is the Lord, and appear unto us,” sung in the voice of the troparion, he receives a place in the service that makes it possible to fully comprehend its sublime meaning: “Thy Nativity, Christ our God, the world’s Light of reason will arise.”

On the second day of the Feast of the Nativity of Christ, December 26, the Council of the Most Holy Theotokos takes place: “What shall we bring to You, Christ, because You appeared on earth as a man for our sake? Each of the creatures You created brings thanks to You: angels - singing; heaven - a star; Magi - gifts; shepherds - surprise; earth is a den; the desert is a manger, and we bring the Virgin Mother.” We bring the most precious gift to Christ - ardent love for His Most Pure Mother, “who gave birth to joy to the world.” This love prompted people who “believe the Nativity of Christ” and who make up the Church of God on earth to gather in church to glorify the Mother of God. A cathedral (Greek “synaxis”) is called “a meeting of the faithful in honor and memory of a particular holy person.”

Great is the glory of the Mother of God revealed in the Nativity of the Lord Jesus Christ. “Look at the mysterious birth of the Virgin,” says Saint Athanasius the Great (293-373), “She herself gave birth, she herself swaddled the baby with her virgin hands, and she herself laid him in a manger. She did not allow anyone to touch the Infant of God with unclean hands.” Then, as stated in the Tale of the Nativity of Christ, the Mother of God bowed to the ground to the One born of Her.

On the first Sunday after the Nativity of Christ, the Church also glorifies those who “served the Divine Nativity of Christ in a magnificent manner in the city of Bethlehem”: David the Father of God, because “from him a rod passed - the Virgin, and from Her the Light - Christ arose”; Joseph - the Betrothed of the Blessed Virgin Mary, about whom the troparion is sung: “You saw the virgin who gave birth, you praised the shepherd, you worshiped the magician, you received the news as an angel”; James, “the betrothed brother of the Lord,” “the first bishop,” who, according to Church Tradition, was “a witness of the Divine Mysteries, running with Him, and being in Egypt with Joseph and the Matter of Jesus.”

The Feast of the Nativity of Christ is celebrated on December 31st.

"The Clergyman's Handbook"

Source:
ABC of Faith