“The greatest wounds to a person are inflicted at home!” Conversation with cardiologist Alexander Nedostupom

Societies of Orthodox doctors are today organized and created in various regions of Russia. The activities of these public Orthodox organizations are known both from their work in the International Christmas educational readings and from the decision current problems biomedical ethics together with deputies of the State Duma, and on participation in church-wide movements. Many of us, due to our physical weakness, had to be patients of Orthodox doctors and nurses.

The Moscow Society of Orthodox Doctors has existed for 11 years and has about a hundred permanent members - doctors of various specialties, among whom there are many candidates and doctors of science; both medical students and secondary medical staff, and priests, including former doctors. The creation of an Orthodox medical society under the auspices of the Department of Social Ministry and Church Charity of the Moscow Patriarchate was blessed by Archimandrite Kirill (Pavlov), confessor of the Holy Trinity-Sergius Lavra.

We will try to talk about various aspects of the work of the Society of Orthodox Doctors of Moscow, St. Petersburg and other regions in our magazine, including in response to your letters and requests. Today we will dwell on a question that every Orthodox Christian probably asks himself, especially when he is forced to be a patient.

What is Orthodox medicine? What should you expect from an Orthodox doctor?

These and other questions are answered by Alexander Viktorovich NEDOSTUP, doctor medical sciences, Professor of the Moscow Medical Academy named after I.M. Sechenova, chairman of the Moscow Society of Orthodox Doctors, co-chairman of the Church-Public Council on Biomedical Ethics under the Moscow Patriarchate.

What is missing in Orthodox medicine?

This is where I would like to start. Sometimes there are situations when you realize that what people imagine about Orthodox medicine is not exactly what it actually has. There was such a case in my practice. A certain person calls me at work and asks me to consult his sick boy about heart disease or to arrange a consultation with a cardiac surgeon. I suggest doing a fresh electrocardiogram, I wonder how long ago an ultrasound examination of the heart was performed. He asks in surprise: “So you have the same thing: again X-rays, ultrasound, etc., and again treat with pills?” “Well, how else can heart disease be treated?” - I ask a question. “I thought that you were treated with herbs and something else special, you are an Orthodox doctor...” - the disappointed sigh of the interlocutor can be heard in the telephone receiver.

I feel: a person understands that Orthodox medicine is something different, different from medicine as a science in general, and Orthodox doctors are something like “ traditional healers“, advertisements of which services are replete with all the media today. There, by the way, they do not skimp on lies, calling these charlatans Orthodox, placing advertisements against the backdrop of Orthodox icons, speculating on the names of Orthodox saints. Apparently, among people who have come to God, to the Orthodox faith, there is an opinion that an Orthodox doctor should treat exclusively with herbs and, if not spells, then, in any case, prayer.

This is not entirely true. We do not deny herbal medicine, but only how component appointments.

What is Orthodox medicine?

In order to understand what Orthodox medicine is, one must understand what medicine in general is. Medicine consists of several parts. We can talk about medicine as a system of social relations between the patient, society and the doctor. Medicine is also the actual healing of a sick person. Finally, medicine necessarily includes subjects: the sick person and the doctor.

Who is an Orthodox doctor?

Such a doctor must not only believe, but strive to live according to the Commandments of God - and not only in his personal life, but must apply them to his professional activities. The profession of a doctor requires a lot. First, an Orthodox doctor must strive to be a good professional. Since he is a believer, he must take his professional responsibilities seriously in order to carry out the divine work of healing with honor. Second, an Orthodox doctor must love the person he is treating, at least feel sorry for him; in any case, he must keep his heart open to the sick person. And it is important that the doctor be a free healer. This is not so simple: in our time, both the state and the patients themselves are pushing the doctor towards the temptations of side pay, since the real salary today in public medicine is simply ridiculous. Thank God, most doctors do not engage in bribery. However, everything I have listed can be characteristic of any decent doctor: both an atheist and a Muslim.

An Orthodox doctor, among other things, must have an Orthodox concept of what life and death are, what illness and healing are, and how all this relates. We must clearly understand that it is necessary to treat not only the body and soul, but also the spirit itself. There cannot be a physical or mental illness without spiritual damage. We know that the overwhelming majority of our illnesses are retribution for our sins. Therefore, healing and restoration of human integrity is possible only in the trinity. This is understandable for us, Orthodox people, but our society as a whole does not understand this, and many believers who recently came to the Church do not realize this. The difference between an Orthodox doctor and his colleagues is that he must be aware of all this. And one must have a good idea of ​​where the powers of a doctor end and the duties of a priest begin. A patient can only be treated together with a priest. An Orthodox doctor must be guided by the fact that his work is a matter of love and service to man, and therefore to God. The Russian philosopher Ivan Aleksandrovich Ilyin said this very well.

Orthodox patient.

A person who needs medical care, must understand that he bears his suffering as a kind of permission from God for the sins that he committed. Illness may even be an easier retribution for sins, and in the next world, perhaps, suffering endured with patience will reduce the measure of responsibility. It often happens that children are sick for the sins of their parents and as punishment for their parents. Sometimes illness is given to a person to bring him to his senses and bring him closer to God. You have to understand that people around you can reason like this: this person is so bright, so sinless, why does he suffer so hard? We must not forget about our general bodily damage, which was initially acquired by man along with original sin. Those who sin little also get sick. It happens that priests famous height spiritual life, who, during confession, take on the sins of the repentant, pray for their spiritual children, and suffer greatly, especially at the end of their earthly life. A sick person who considers himself Orthodox must understand all this and begin communication with a doctor with absolution in the Church, with unction.

Healing as healing for the whole person

We are engaged in healing the body - doctors of various disciplines: therapists, cardiologists, dermatologists and other specialists; healing of the soul - the field of psychiatry; spiritual healing is the responsibility of the priest. Moreover, an Orthodox doctor must understand in time that a person needs a priest, try to carefully remind the patient about this, and bring him together with the priest. Then healing will be complete. It is clear that medicine in its mental-somatic embodiment, that is, when it comes to psychiatry, diseases of the heart, stomach, kidneys, has no relation to what belongs to the spiritual sphere, spiritual illness. Therefore, we have no right to say that there is Orthodox cardiology, Orthodox dermatology, venereology, urology, etc. In the part where the disease is not directly related to the spirit, the Orthodox doctor remains an ordinary specialist. It is very important. The skeptical attitude of an Orthodox person to conventional methods treatment and examination of the body often occurs when the doctor does not show the patient due attention, interest, or compassion. Many people imagine such a doctor as some kind of appendage to soulless equipment, which itself can make a diagnosis and prescribe medications. Then the person is looking for something else, not realizing that the equipment is an extension of the hands, eyes, ears of the doctor himself, and then the soul of the doctor himself must be connected. Both doctors and patients often forget about this.

"Black square"

Only some professions can be purely Orthodox, including Orthodox medicine, Orthodox pedagogy, Orthodox art. Where we are talking about contact with the life of the spirit, there may be an Orthodox specialist. A teacher deals with the education of the soul, and so does an artist. Is this significant? Are there creations opposed to the Creator? As much as you like. “Black Square” by Malevich, for example, or those artists who exhibited blasphemous works at the Sakharov Center, or the same abstractionists. When the disintegration of form, the destruction of God’s creation is depicted, then, in my opinion, this is already a departure from God. I asked what art is, from their point of view, of many people in the arts, for example, the outstanding musician Svyatoslav Teofilovich Richter, the prominent art critic Viktor Mikhailovich Vasilenko and others, and they said approximately the same: “art is the revelation of God in the world around us, ways of knowing God." When an artist, a cultural figure, even an actor, approaches this understanding, he is Orthodox, but if he only shows disgust, abomination, if he poetizes evil, then he is not Orthodox.

Medicine in the light of social relationships

Medicine is state institute with certain financing, organizational principles, construction. In addition to healing, medicine also includes prevention and medical examination. But what does all this have to do with religion? The most direct.

Financing

The fact that the cost of treatment is now being transferred to the shoulders of the poor, semi-poor and destitute people, doesn’t this have something to do with the Divine principle? The healthcare system that existed under Soviet rule is still closer to God than the medicine that is supposedly being created now in order to “return Russia to a civilized society.” Such a return is more like entering the kingdom of the Antichrist, because taking the last money from a person for what society is obliged to give to its suffering, sick citizen is a crime. A civilized society, in my opinion, should act like the Good Samaritan. Actually, that’s how it used to be: contributions went into the state pot. The state carved out what was left from rockets and heavy metallurgy for medicine. There wasn’t enough, but still, more or less everyone received equal medical care. The commercialization of our medicine is a shame.

Doctor-patient relationship

We used to have what was called a system of paternalism. Paternal system: the doctor, like a caring father or mother, took care of and responsibility for the sick person, and the patient trusted the doctor. What is happening now is diametrically opposed and is based on legal principles characteristic of the Western world. They are based on Roman law and the Catholic religion. We are approaching what is happening in America: contact between a doctor and a patient begins with the meeting of lawyers - a representative of the patient and a representative of the doctor. Over a cup of coffee, they conclude an agreement: what the doctor is obliged to do, what the patient is obliged to do, and what will happen if these obligations are not fulfilled. Strangers, for a certain fee, discuss the following questions: under what conditions can a doctor appear in court, what money and what should be paid and collected?!

We already have the so-called “informed consent”, when the patient gives a signature that he is familiar with what kind of disease he has, how it will be treated, what complications, side effects, treatment there may be, as well as that he knows all this and agrees to the proposed examination and treatment. Can the average patient really know and foresee everything? Of course no. However, after the conclusion of the contract, in the event of complications, the patient can no longer make any claims. On the other hand, patients are taught that if something is wrong with you, you can sue. The doctor will have to prove that the patient had, for example, severe pneumonia and that he had to choose to take responsibility for the inevitable share of risk when using an antibiotic, that an allergy is less damage than possible complications, or maybe death. These are elements of legal relations with which the doctor can not only protect himself from the patient’s attacks, but sometimes also relieve himself of responsibility. All this is very far from the Orthodox approach to treatment. The kind of trusting relationships that have traditionally developed in our country are emerging.

Clinical examination

For us it has always been quite well established. The patient was called for examination and reminded that he was sick. This medical examination also includes spiritual issues. Are you living right? Do you smoke, drink alcohol to excess, do you commit fornication? All this applies to disease prevention. But now we have lost both prevention and medical examination in general.

Islands of the Orthodox attitude to healing

When the doctor and the patient call the priest, when the three of them enter into an alliance against the disease, when the patient gathers together, repents, and receives the Holy Gifts, the doctor and the priest pray for the health of the sick person, and the patient remembers them in his prayers, and all together they try to overcome the disease, understanding that everything is in the hands of the Lord, then we can talk about Orthodox medicine, because a person has a soul, body and spirit. In addition, the doctor must act as a specialist, applying the knowledge that his medical training and his teachers (both believers and non-believers) have invested in him and which he has acquired in the course of his professional activities.

But we now have practically no Orthodox hospitals, except for the hospital of St. Alexis of Moscow. Even an Orthodox branch is difficult to create. So Orthodox medicine is theoretically possible, but in practice it appears only in islands where these conditions are met.

Now we are trying to collect a database with the coordinates of Orthodox doctors at the Moscow Society, but this is extremely difficult to do in the conditions of the capital, we have neither special employees nor premises for this.

And yet, we ask Orthodox doctors to respond and report themselves by email:

or phone/fax: 248-63-53

Perhaps together we can do more.

Moscow Medical Academy named after I.M. Sechenov

The rector of our medical academy, academician Mikhail Aleksandrovich Paltsev, himself was the initiator of the revival of hospital churches at the Devichye Pole clinics. In everything that concerns the spiritual care of the sick and suffering, he always meets halfway; now we have three churches at the academy: a large one in the name of Michael the Archangel, a small one in the name of Demetrius of Prilutsky, and the surgical center has its own home church. Looking at the management, and the whole team began to catch up, priests regularly visit the clinic. Meetings of the medical section of the International Christmas Readings are also held on the territory of our academy.

Free prayer book

We Orthodox doctors often pray for our patients in our hospital churches. The rector of the Church of St. Demetrius of Prilutsky is Archpriest Kirill Chernetsky. In the past, he was also a general practitioner. When in the 60s he was preparing to defend his Ph.D. dissertation, he was noted for his religious beliefs. He was offered a choice: either to believe and leave Soviet medicine, or to continue his medical practice and scientific research, but abandon religious beliefs or at least hide them. The Orthodox doctor chose to leave secular medicine. He became a doctor at the Holy Trinity Sergius Lavra. Later he graduated from theological seminary, then the academy and became a very good priest, while remaining an experienced doctor. Recently, for his free ascetic service, our priest was awarded the Order St. Sergius Radonezh, this is the third church award.

It is necessary to educate children in faith from childhood.

It is necessary that there be Orthodox education in school, it is necessary to introduce the Fundamentals of Orthodox culture everywhere in secondary state educational institutions, in addition, in medical universities - the fundamentals of the Orthodox faith, only then can we count on some positive changes not only in medicine. However, in medicine, perhaps, first of all.

About the problems of medicine in modern world, about Orthodox doctors and Orthodox patients. Alexander Viktorovich Inaccessible.
VZh No. 7-8 (38) 2006, pp. 44-45

How Russian medicine reflected all the contradictions of our century

Over the course of 100 years, changes, one way or another, have affected different aspects of Russian life. And, of course, they could not ignore such an important industry as medicine. In addition to social upheavals, the state of medicine has had, and is having, a huge impact on the STR (scientific and technological revolution) that began in the middle of the last century. The result is the contradictory realities of medicine of our time, where undoubted, sometimes enormous achievements coexist with tragic, often irreparable losses...

To be understood correctly, I will add that medicine is understood as the totality of persons acting in it - patients and doctors, as well as the healing process itself, and, finally, the health care system.

Let's try (quickly!) to list the most striking achievements of medicine that closed the century:

– “visualization of the disease” (X-ray examination, including radiocontrast methods, radiological studies; CT, MRI, PET, etc.; endoscopic and ultrasonic methods research; organ biopsy followed by microscopic examination);

– functional diagnostics (ECG, FCG, VCG, FVD, EEG, etc.);

– new in surgery (thoracic surgery, including cardiac surgery; brain surgery, endoprosthetics);

– a sharp increase in the number of new effective medicines(antibiotics, corticosteroids, insulin, cardiotropic, psychotropic drugs, etc.);

– the emergence of resuscitation as a separate discipline;

– the emergence of transplantology;

– development of genetics, including clinical;

– discovery of new nosological units (“collagenoses”, cardiomyopathies, AIDS, genetic diseases etc.)

– the emergence of new branches of clinical medicine (space, sports medicine, Emergency Medicine);

– new pathogenetic concepts (psychosomatics, stress theory and much more).

Objective reasons:

– contradictory historical situation (devastation, famine, epidemics, wars, terror);

– the formation and implementation of a new (Soviet) healthcare model, recognized by WHO in 1977 as the best in the world, with its partial breakdown in the 90s;

– a colossal increase in the volume of information, both theoretical and clinical (let us remember the words of G.A. Zakharyin, addressed to students at the end of the 19th century: “Don’t let yourself get sick from excess knowledge”);

– a sharp increase in the contribution of the results of paraclinical (laboratory and instrumental) studies to the diagnosis;

– a significant increase in the number of complex (special) treatment methods that require high level narrow professionalization.

Subjective reasons:

– a change in the personal (behavioral) qualities of a person (doctor) and a corresponding change interpersonal relationships;

– a progressive increase in the specialization of medical professions;

– a significant decrease in the share of “synthetic” doctors (therapists, pediatric moderators, coordinators, first contact doctors) with a decrease in the level of their training;

– loss of clinical skills, clinical thinking(ability to make an integral diagnosis with an abundance of objective research data);

– reduction in the number of scientific and clinical schools, their importance in clinical medicine;

– absoluteization of the role of evidence-based medicine;

– treatment is largely based on the results of laboratory and instrumental studies, according to algorithms (“The patient was treated in accordance with the standards...”);

– treatment of the disease, not the patient (by diagnosis, even by syndromes);

loss of pride of domestic medicine - individualization of approach to the patient.

Due to subjective reasons, there is a significant decrease in “humanity,” compassion, and empathy; qualitative decline in interpersonal relationships in the “doctor-patient” system. In addition, there is a formality of the relationship, the disappearance of the doctor’s perception of the patient’s personality; separation of the doctor and the patient by equipment. Doctors are often inattentive, rude, and sometimes even cruel.

The commercialization of medicine is rapidly growing, the desire to replace service with service (hence the introduction of the concept of “service” instead of “help”). The reasons for this lie in deep shifts in human consciousness and worldview, in the gradual destruction of the Christian foundations of morality.

The question cannot help but arise: what were doctors like before? The answer to this could be obtained from fiction. But, oddly enough, our literature is not rich in portraits of doctors.

On the one hand, the not very likeable Evgeny Bazarov, the not at all likeable Ionych, on the other hand, Chekhov’s Doctor Astrov, the heroes of “Open Book”, “The Cause You Serve”, the author of “Notes of a Young Doctor” (we talk about the strange figure of Yuri Zhivago we don’t say - he is a doctor only by designation, but this happens at the will of the author of the novel, Boris Pasternak).

Standing apart is the article by the famous Russian philosopher Ivan Ilyin, “On the Vocation of a Doctor,” published in 1947, in the form of a response family doctor Ilinykh to the philosopher’s question about the reasons for the professional merits of Russian doctors that distinguish them from their Western colleagues (however, it is possible that the author was Ilyin himself, who used the form of answering a question as a literary device). Our article became known in the early 90s. Here are excerpts from it.

“What you so kindly described as my “personal medical peculiarity”, in my opinion, is part of the very essence of practical medicine. In any case, this method of treatment corresponds to a strong and conscious Russian medical tradition.

According to this tradition, the activity of a doctor is a matter of service, and not a matter of income; and in dealing with the sick this is not a generalizing, but an individualizing consideration; and in diagnosis, we are called not to an abstract “construction” of the disease, but to contemplation of its originality.

The medical oath, which doctors took and which we all owe to Russian Orthodoxy, was pronounced with complete and reverent seriousness (even by unbelievers): the doctor pledged himself to selfless service; he promised to be philanthropic and ready to provide active assistance of all ranks to people affected by illnesses; he pledged to always come when called and, in good conscience, help every sufferer; and Volume XIII of the Code of Laws (vol. 89, 132, 149, etc.) introduced his fee to a modest measure and brought it under control.

But this still does not say the most important thing, the main thing - what was tacitly assumed as undoubted. Exactly – love. The ministry of a doctor is the ministry of love and compassion; he is called to treat the sick lovingly. If this is not the case, then there is no main engine, no “soul” and “heart”.

Then everything degenerates and medical practice becomes an abstract “subsuming” of the patient under the abstract concepts of disease (morbus) and medicine (medicamentum).

But in fact, the patient is not at all an abstract concept consisting of abstract symptoms: he is a living being, mental and spiritual and suffering, he is completely individual in his physical and mental composition, completely unique in his illness. This is exactly how a doctor should see it, comprehend it and treat it. This is exactly what our medical conscience calls us to do. This is exactly how we should love him, as a suffering and calling brother.”

Now let's quote Antoine de Saint-Exupéry.

“I believe the day will come when a person suffering from unknown illness will surrender into the hands of physicists. Without asking him anything, these physicists will take his blood, derive some constants, and multiply them by one another. Then, after consulting a table of logarithms, they will cure him with a single pill.

And yet, if I get sick, I will turn to some old doctor. He will look at me out of the corner of his eye, feel my pulse and stomach, and listen. Then he coughs, lighting his pipe, rubs his chin and smiles at me to better relieve the pain.

Of course I admire science, but I also admire wisdom.”

From these quotes it is clear what they were good doctors previous years. Let's compare their images with the appearance of a modern doctor. Let's compare and see the results. No, I don't mean to say at all that All doctors of the past were like the doctors from the books of I.A. Ilyina and A. de Saint-Exupery. Thank God, there are many wonderful colleagues who, with their moral and professional qualities stand next to Ilyin’s heroes. But, alas, there are so many of their antipodes.

It is especially noteworthy that the negative evolution of the figure of the doctor (of course, not necessarily the doctor) is happening not only in Russia, but throughout the world - meaning Western civilization.

Looking into the ongoing mystery of the evolution of society (let's call it conventionally Western European and American), we will see a certain sequence of events and the inevitability of its influence on medicine, in particular, on the figure of the doctor.

One of the reasons for the observed transformation of the figure of the doctor may be the natural historical and social evolution of human society assumed by a number of thinkers, which, in contrast to linear progress (Marxist concept), is a cycle consisting of beginning, development, prosperity, degradation and end ( disappearance).

This concept was developed by Nikolai Yakovlevich Danilevsky, Konstantin Nikolaevich Leontiev, Oswald Spengler, Arnold Toynbee, Lev Nikolaevich Gumilev.

The most prominent representative of this group of authors is the historian and philosopher Oswald Spengler (1880–1936). The main provisions of his theory are set out in the book “The Decline of Europe” (1918–1922), which went through 56 editions in the coming years after its publication. Here is a list of the main provisions of this work:

– there is no single universal human culture and progress in the world;

– to date, the history of mankind knows 9 independent cultures (Babylonian, Egyptian, Indian, Chinese, Greco-Roman, Mayan, Byzantine-Arab, Western European and Russian-Siberian);

– they all experience a similar development: beginning, ascent, flourishing (culture), civilization, death;

– the transition from the stage of culture to the stage of civilization is a transition from creativity to sterility, from creative activity to mechanical work, it is accompanied by the desire for comfort, for the arrangement of life.

Spengler, however, had predecessors, and they lived in Russia. The first of them, Nikolai Yakovlevich Danilevsky (1822–1885), is known for his work “Russia and Europe” (1869). The main provisions of this work boil down to the fact that in the world there are separate local cultural-historical types, a kind of organisms that experience origin, flourishing, decrepitude, and death.

The writer and philosopher Konstantin Nikolaevich Leontyev was a follower of N.Ya. Danilevsky. In the book “East, Russia and the Slavs” (1883–1886), he talks about pockets of culture undergoing three stages of cyclical development: primary simplicity, flowering complexity, simplified mixed stage.

Arnold Joseph Toynbee (1889 - 1975, England) was a follower of O. Spengler. In his main work, “A Study of History” (1934–1961), Toynbee comes to the conclusion that the history of mankind is a collection of stories, closed civilizations (initially 21, then 13), undergoing the following stages of development: emergence, growth, breakdown, decomposition .

Our contemporary was the son of poets Nikolai Gumilev and Anna Akhmatova, historian Lev Nikolaevich Gumilev (1912 - 2002). In his main work, “Ethnogenesis and the Biosphere of the Earth” (1970), he comes to the conclusion that the dynamics of the passionary tension of ethnic systems play an important role in the history of mankind:

– rise phase (rapid increase in the number of passionate individuals);

– acmatic phase (maximum number of passionaries);

– breakdown phase (a sharp decrease in their number),

– inertial phase (slow decrease in the number of passionaries);

– obscuration phase (almost complete replacement of passionaries with subpassionaries).

In some cases, a “golden autumn” phase is observed (a surge in passionarity against the background of a general trend of its decline followed by disappearance).

The most famous of the above concepts, as mentioned above, is Spengler’s concept, according to which, we repeat, the top of the development cycle is designated as culture, and the next stage (degradation) as civilization (historically, this stage is well known in the example of the Greco-Roman ethnos).

Enough a shining example The relationship between civilization and culture can be served by a modern household music center. It reproduces the sound of an orchestra, musical instruments, and vocal pieces with amazing accuracy. However, walk through the radio frequency bands and you will (almost certainly) not hear Mozart, Tchaikovsky, Schubert, Callas, Chaliapin: all channels will be filled with syncopated, sloppy rubbish and the patter of sports and political commentators.

At the stage of civilization, a person experiences a desire for comfort, convenience, and minimizing personal efforts, including moral ones; he also feels a desire to minimize emotions (in the West it is considered indecent to “get into someone else’s soul”). Relationships become formalized, external, emotional impulses are inappropriate.

Sympathy, empathy in Western world can be regarded as a waste of emotions, mental strength, that is, a certain discomfort that must be avoided (in fact, it is super-egoism, protecting oneself). In medicine, this is manifested by non-pity for patients, dislike for the patient, formalism in work, and special concern for legal security.

This does not correlate well with the moral norms postulated by the Christian religion, indicating a weakening and loss of faith and atheism. The tragedy of the situation lies in the fact that, unlike the evolution of previous models of civilization, the end of Christian civilization means the end of history for us. Europe and probably Russia (to a lesser extent) are currently experiencing precisely this stage of civilization.

Against this historical background, the concept of “post-Christianity” is periodically discussed. Of course, if we consider religion to be a historical and ethnographic phenomenon (which we observe in atheistic systems of worldview), then the use of the concept of “post-Christianity” as a term characterizing the stage of evolution of human society following Christianity is quite legitimate. However, from the standpoint of religious (Christian) consciousness, so-called post-Christianity is a false concept. For us, Christ is the alpha and omega of existence (Rev. 22. 12-13).

There is no “abroad” there. A person who has come to know Christ and turns away from him comes not to post-Christianity, but to anti-Christianity with its personified embodiment. It seems to us, however, that a person who has comprehended this position of his is able to resist further, which has already become traditional, degradation, relying on his own strength, reason and faith. Let us not forget that over 100 years (1917–2017) Russia has accumulated extensive experience in confronting the forces of godlessness.

During the recent consecration of the temple in the name of St. Alexander Nevsky (at MGIMO), His Holiness Patriarch Kirill said that, apparently, Russia will be the last country in the world to defend Christianity. We must be worthy of this great and tragic mission. Nobody gave us the order to retreat!

As parting words and consolation to us, let the prophetic words of one of the great saints of recent times, the Venerable Seraphim of Sarov, sound: “The Lord will have mercy on Russia and will lead it through suffering to great glory.”

Prophets do not make mistakes.

Alexander Viktorovich Nedostup (pictured) – professor-cardiologist, doctor of medical sciences. Works at the Moscow Medical Academy named after I.M. Sechenov. Heads the Society of Orthodox Doctors of Moscow.

Especially for "Century"

The article was published within the framework of the socially significant project “Russia and the Revolution. 1917 - 2017" using state support funds allocated as a grant in accordance with the order of the President of the Russian Federation dated December 8, 2016 No. 96/68-3 and on the basis of a competition held by the All-Russian public organization"Russian Union of Rectors".

A significant event recently took place in Moscow. A longtime friend of the Epiphany Council, Chairman of the Moscow Society of Orthodox Doctors Alexander Viktorovich Nedostup, whose articles are constantly published on the website, introduced the public to unexpected manifestation of your talent.

Irina Tishina, the chairman of the board of the Turgenev Society in the family estate “Turgenevo”, and the host of a recent poetry evening, talks about this.

February 12, 2018 at the House of Russian Abroad. A. Solzhenitsyn hosted a creative evening with the famous cardiologist, poet A.V. Unavailable.

Alas, until now the name of the poet Alexander Nedostup was familiar only to a narrow circle of friends and professional reviewer, poet and critic Sergei Arutyunov, associate professor of the department of literary excellence at the Literary Institute. A.M. Gorky. The few admirers of Nedostup’s poetry have been rightly perplexed for many years: why is the poetry and prose of this undoubtedly talented author inaccessible (forgive the involuntary pun) to wide layers of domestic readers and admirers of the literary word?

Apparently, it was a matter of the special modesty of our hero, who did not consider his “poems,” as he likes to characterize his poetry, worthy of distribution. With God's help, we corrected this misunderstanding: Alexander Viktorovich's creative evening in the crowded large conference hall of the House of Russian Abroad was truly triumphant. Surrounded by loved ones: fellow teachers, medical students and literary students, former patients and their relatives, grateful for the lives saved by the cardiologist from God - Dr. Nedostup.

Alexander Viktorovich Nedostup - Doctor of Medical Sciences, Professor of the Moscow State medical university them. I.M. Sechenova, author of more than five hundred scientific papers and monographs, member of the Main Medical Commission of the Ministry of Defense of the Russian Federation for the selection and training of cosmonauts, member of the Council of Medical Ethics under the Moscow Patriarchate. A special place in the life of the professor is occupied by his activities in the executive committee of the Society of Orthodox Doctors of Russia, where Alexander Viktorovich heads the Moscow branch.

This is his kind of special service to people, the continuation of the traditions of enlightenment and missionary work of his ancestors on his mother’s side - representatives of the Orthodox clergy. It was in this regard that it was no coincidence that we held a creative evening of Alexander Nedostup in the year of the bicentenary of the birth of Ivan Sergeevich Turgenev, the heir to the family estate in the village of Turgenevo, Tula province, Chern district.

Alexander Viktorovich's great-great-grandfather Fr. Vladimir (Govorov) served as a priest in Turgenev’s beautiful Church of the Entry of the Blessed Virgin Mary into the Temple. And he was, according to the temple chronicler, “a brilliant improviser and poet.” This is how, almost a century and a half later, the gift of priest Govorov (and the surname, which “speaks” of the direct relationship of its bearer to the Word of God!) was passed on to his respected great-great-grandson.

Not so long ago, Alexander Viktorovich visited Turgenev’s places, where the grave of priest Govorov was restored behind the temple being restored for Turgenev’s honor. Through the efforts of the chairman of the Tula Local Lore Society, an employee of the Bezhin Meadow Museum-Reserve, Tamara Georgievskaya, an extensive genealogy of Doctor Nedostup was created, the example of which especially shows how the formation of the intelligentsia took place from among the educated zemstvo clergy - the intelligentsia that gave the Fatherland outstanding doctors, cultural figures, and engineers who continued the spiritual traditions of missionary and service to society.

A.V. Inaccessibility was honored by the keeper of the archives from the Turgenev-Laurits house, the donor of the Bezhin Meadow Museum-Reserve, L.F. Kurilo. By coincidence, Lyubov Fedorovna is a doctor biological sciences, a famous Russian geneticist - together with the hero of the evening, she was a member of the Moscow Patriarchate Council on Medical Ethics. At the evening, the archpriest of the Church of the Archangel Michael at the clinics on Devichye Pole, Fr. Alexy (Garkusha). Poet Sergei Arutyunov speaks about the power of Alexander Viktorovich’s artistic word, confirming his points by reading his poems.

The poems of Alexander Nedostup were performed both by the author and by theater and film actress Olga Tokarskaya. A fragment of the surprisingly deep poem “Transition” was presented in a recording by the author’s wife, Honored Artist of Russia, Olga Fomicheva. Olga Georgievna, a faithful companion and inspiration, passed away three years ago. In memory of his wife, Alexander Viktorovich annually gathers friends and admirers of her acting talent at the L.N. Museum. Tolstoy, where her creative evenings often took place.

It would be unthinkable to listen to the lyrics of Alexander Viktorovich - as delicate, inspired, intelligent as the author himself - without organic musical accompaniment. Frederic Chopin, the hero of several poems by Alexander Nedostup, was performed by the laureate international competitions, soloist of the Moscow Philharmonic Alexander Kalagorov.

Composer Vladimir Bagrov presented a phonogram of his melodies based on the poems of Alexander Nedostup especially for the poet’s creative evening.

The guests of the evening were happy to hear three wonderful “songs,” as the poet calls them, in his own performance. It was very touching and heartfelt, emotional and spiritual, it was very cultural, like everything that this unique person does - the true creator of our great, full of Spirit, Russian culture.

ABSOLUTELY ACCESSIBLE

Alexander Viktorovich NEDOSTUP – professor-cardiologist, doctor of medical sciences. Works at the Moscow Medical Academy named after I.M. Sechenov. Heads the Society of Orthodox Doctors of Moscow.

Our family was religious,” says Alexander Viktorovich. – On the maternal side, all ancestors are priests. Both grandmother and grandfather came from the clergy.

My grandfather was Tula Archpriest Alexander Raevsky, chairman of the local temperance society, director of the theological school. He was the rector of a large church, first in Zarechye, where the arms factories are located, then in the city center.

I went to Tula last year. One church was destroyed and is now being restored. The other one currently houses the regional archive, but they are planning to build a temple.

My faith in my youth was very superficial, not merged with life. Although it probably influenced behavior. I went to church and went to the Lavra.

But I really came to faith in the same way as most: after a critical life situation. Then my feet themselves led me to the temple. I felt that the pain there had gone away. And then everything began in earnest.

How old were you?

About thirty. It was Soviet times. I started looking for some books. I bought the “Journal of the Moscow Patriarchate” for the only sermon that was published in it.

Then fate brought me together with priests. First with father Sergiy Zheludkov. People treat him differently, but he was a deeply religious, decent, and intelligent man. Then with Father Kirill Chernetsky, who married my wife and me in his apartment. And he once baptized his wife.

Now Father Kirill has had a severe stroke for a year and a half, and other doctors are treating him. But I visit him.

Did you start a family early?

The first wife died. Then - a big break and 23 years ago a second marriage with my current wife Olga Fomicheva. She is an actress of the Ermolova Theater, Honored Artist of Russia. Lately he has been speaking quite a lot on People's Radio, reading poetry and prose.

Now the hard question: why did you become a doctor?

I liked literature and history. It was very interesting to read about atomic bomb. I hesitated between the Moscow Engineering Physics Institute and the Faculty of Journalism of Moscow State University. But then I realized: I don’t like mathematics, so what kind of physicist am I? And in journalism in those years you would have to write something other than what you want.

Before my eyes there was a wonderful example - academician Evgeny Mikhailovich Tareev (by the way, the son of the famous theologian Mikhail Mikhailovich Tareev). This is my uncle. Once I asked him for several books on medicine and realized that it was interesting. Since I had a gold medal, I could go anywhere. So I went to medical school. It seems like everything happened by chance. But in fact, the Lord brought.

I wonder why you chose cardiology? They say that the soul itself is in the heart.

Now it is probably difficult to say this. Although Saint Luke (Voino-Yasenetsky) has such a concept: the heart is the abode of the soul. But I think after a heart transplant they wouldn’t say that anymore. After all, then, along with the heart, the inner essence of the donor should pass to the person, but this does not happen.

So the heart is muscular organ. But collectively, of course, it is a receptacle for the most secret, deep, lofty feelings.

Academician Tareev’s wife, Galina Aleksandrovna Raevskaya (daughter of Archpriest Raevsky), was also a therapist and cardiologist. I looked at my relatives and thought: “I’ll probably be a therapist, like Uncle Zhenya.”

He began to study in a student group at the department of faculty therapy of the first Moscow Medical Institute. This is the oldest therapeutic clinic in Russia, then headed by Vladimir Nikitovich Vinogradov.

Who was involved in the doctors' case?

Yes, this is my teacher. Here is his portrait. At my request they gave me scientific work according to my heart. I became a therapist. But within therapy, karyology is closer to me. Although we deal with all internal diseases.

I know that patients are trying to get to you. For them, Inaccessibility is accessible – or not particularly so?

Available (laughs). Absolutely. Of course, it becomes difficult over the years, because it is impossible to refuse anyone. I remember once Father Kirill (Pavlov) asked me: “Are you tired?” I say: “I’m tired.” "A lot of work?" - "A lot of". “Well, get to work!”

He blessed me.

Did you have a friendly relationship with him?

He stands too high to call them friendly. Just kind. This man radiated love with his entire being.

It remains a mystery to me: Father Kirill is the same sergeant who defended the famous “Pavlov’s house” in Stalingrad? The Nazis were never able to capture this building, although they stormed it several times. Father Kirill once recalled that he found a book without a cover. It was the Gospel - and he read it.

He always refused to talk about this topic. I thought it was no longer important. But one of my patients saw a sign on Pavlov’s house: “Heroic Soviet soldiers, led by Sergeant I. D. Pavlov, held the defense here.” And Father Kirill was just Ivan Dmitrievich.

It looks like there were two Pavlov sergeants there, both fighting, defending the house. But then Father Kirill went to seminary, the Theological Academy, and took monastic vows. And Yakov Pavlov joined the party and was recognized as the official defender of the house.

In any case, last year Father Kirill was awarded the star of the Hero of the Soviet Union, which perhaps not everyone knows about. Already when he was sick. He was very surprised and told me: “I expected anything, but not this...”

Tell me, for what purpose was the Society of Orthodox Doctors created in Moscow?

The initiative here did not come from me. In 1994, I was invited to give a report on healing in Russia at a conference dedicated to the memory of Ivan Ilyin. I started from his publication on the vocation of a doctor in the book “The Path of Evidence.”

Then I gave this report on Radio Radonezh. Then it was published in the magazine “Moscow” - with the blessing of Father Kirill.

And then people unfamiliar to me came and said: “The idea of ​​uniting Orthodox doctors has arisen. We think differently, we have our own point of view on many issues.”

Which ones, for example?

Medicine has come very far in its ability to control human life processes. In particular, death, the origin of life. Intrudes into the holy of holies, hidden things. And often behaves inappropriately.

Abortion violates the commandment “thou shalt not kill.” Fetal therapy (fetos - Latin for "fetus") uses extracts of the brain and other tissues from a euthanized human fetus, which is either aborted or, after an injection, expelled from the mother's womb for later pregnancy.

Such extracts are injected into a sick person, in the belief that this leads to renewal and rejuvenation of organs.

Reminds me of " dog's heart» Bulgakov.

And to me – cannibalism. The main thing is that no one has scientifically proven that this helps. Fetal therapy has essentially already been rejected by the entire world. But we don’t.

And even if this method helped, it is still unacceptable, because it violates the commandment “thou shalt not kill.” And those who calmly treat him, say that the baby died anyway, can go further: make lampshades and gloves from his skin, as has already happened in the history of mankind. And burn the corpses and fertilize the flowers.

Return to fascism.

I believe that this activity deserves its own Nuremberg trial.

And there is also the “IVF” technology (intra-corporal, out-of-body fertilization). “Spare”, “extra” embryos are formed there. One or two children are born, the rest are destroyed.

They say that at the level of several days of existence, when the feminine and masculine have just merged germ cells, this is not yet a person, but some kind of embryonic substance. But the Church believes that this is a new vital essence and cannot be touched.

Parents give body and soul to a person...

This is an organism with a ready-made gene set. All he needs now is oxygen nutrients- and there will be a man. Destroying it is again a violation of the commandment “thou shalt not kill.”

And Orthodox doctors are against stem cell treatment.

These cells give rise to the entire trunk (like a tree trunk – a seed). They exist in human body in abundance. If a culture of stem cells is injected into a diseased organ, they acquire the properties of the tissue they enter and begin to multiply. It turns out like a living patch.

And nothing bad would happen if the stem cells were taken from the person’s body. Such technologies exist. They are expensive, but real. You can take cells from umbilical cord blood.

During childbirth?

Yes. But not from the body of a killed embryo. And recently, the Church-Public Council on Biomedical Ethics, of which I am a co-chairman, made a statement calling on doctors to stop. In addition, he informed Church members that these technologies should not be used.

We do not welcome the technique of hypnosis, when a person’s consciousness is turned off. And much more.

Archimandrite Kirill (Pavlov) was present at the first meeting of the Society. He blessed us. Once he spent the whole evening answering our questions. And than long years we turned to him in all difficult cases.

We had “damned topics.” There were joyful days when we met to celebrate Easter or Christmas. They sent us bills from the State Duma so that we could express our opinion on them. Let's talk about “healing”. It was assumed that psychics and sorcerers would receive the status of an official medical profession and a place in clinics. We strongly (and, fortunately, not alone) opposed it. The law was not adopted.

The 100th meeting of the Society was recently held. We received congratulations from His Holiness the Patriarch and served a thanksgiving prayer service. We have doctors who became priests.

Our Society was the first. And then similar societies arose in many cities of Russia.

What does this union of like-minded people mean to you personally?

Orthodox doctors, like all Orthodox people, are a little different, “black sheep.” In addition, we believe that it is necessary to treat not only the body, soul, but also the spirit, which priests should do. Our unbelieving colleagues do not understand this. We don't consider ourselves any better. Among them there are wonderful ones, doctors, devotees, altruists. It’s just that the Lord has not yet opened their inner eyes.

It's easier for us to talk to each other. We meet once a month and discuss problems from related positions.

And you become convinced: happiness is when you are understood.

We are also trying to contrast our activities with the soulless, mediocre new medicine, which is being formed before our eyes. We must resist.

The conversation was conducted by Natalia GOLDOVSKAYA

http://www.spring-life.ru/gazeta.htm

1997, http://kolev3.narod.ru/Arch/Org/SPG/spg.htm

Appeal from representatives of the Russian Orthodox community

to Russian President B.N. Yeltsin

Dear Mr. President!

The actions of Dudayev's bandits on the sovereign territory of Russia are a severe test of the national and state consciousness of the Russian people. Following the murders of Russian soldiers, civilians, women and children, the terrorists committed another crime, kidnapping two Orthodox priests: the representative of the Patriarch, Father Sergius, and the rector of the Grozny Church of Michael the Archangel, Father Anatoly. Every Russian person, every loyal citizen of Russia faces a painful question: are those in power capable of fulfilling their constitutional duty to preserve the integrity of the state, suppress the armed rebellion on the southern outskirts of Russia, and effectively put an end to the orgy of murder, robbery and violence committed by armed bandits? Does the current government intend to stop criminal terrorism or will it continue to waste its efforts in finding an imaginary agreement with the criminal environment?

The current situation is a direct consequence of the criminal connivance and indecisiveness of the authorities, who for more than three years encouraged the creation of a criminal reserve in the North Caucasus. It remains to be seen which of the top officials The state is guilty of transferring weapons arsenals to Dudayev. The country's leadership, with the sympathetic silence of the “fourth estate,” put up with the practice of genocide of Russians who were destroyed or expelled from their homes in the “Republic of Ichkeria” proclaimed by criminals. At the same time, Russia's top officials were conducting behind-the-scenes negotiations with bandits about the "delimitation and mutual delegation of powers."

Absolutely necessary and legitimate, but belated and far from perfect, forceful measures to restore Russia’s sovereignty turned out to be criminally not completed. And it’s not about the army’s most serious problems (although everything conceivable and inconceivable was done to deliberately disintegrate and destroy it in public opinion). Slandered, humiliated, poorly equipped and equipped, Russian troops managed to fulfill their duty to the Motherland, to the people of Russia. The Russian soldier who passed through Grozny, Vedeno and Samashki has nothing to be ashamed of, no matter how much professional “humanists” mock him, ready to support everything that is to the detriment of historical Russia. The tragedy lies in the lack of political will and state responsibility of figures in power who seem to be interested not so much in restoring the fullness of Russian sovereignty as in hiding the traces of their collaboration with the Dudayev regime or in sharing with it international subsidies from Islamic countries to restore the “pacified” on Dudayev's terms of Chechnya.

In Budennovsk, a landslide collapse of the responsible national-state will took place. The army was paralyzed by the government itself, which, instead of completely eliminating the pockets of bandits, began negotiations with terrorists under the omnipresent control of world forces in the person of the OSCE. Basayev and his killers remained unpunished; instead of punishment, criminals received the right to discuss issues of the integrity of Russia, its sovereign right to deploy its armed forces throughout the country. By their actions, the “peacekeepers” from the highest echelons of power betrayed and made meaningless the sacrifices made by the army, and handed over the Russian and other peoples of the Caucasus to the terrorists.

Dudayev and his entourage openly mocked the “blocks” of the “agreements” reached. Instead of disarming the bandit detachments, an armed hunt for Russian soldiers began (almost unpunished due to the boundless presidential amnesty with an open date). Terrorist actions spread to the territory of Dagestan, challenging the peaceful life of peoples who have linked their historical destinies with Russia. The convulsions of “rigidity” during the May Day operation, which had no chance of unambiguous success (which left many questions), could not strategically change the situation against the backdrop of the absence of a general attitude towards the strict defeat of the bandits.

By taking Orthodox priests hostage, the criminals are trying to add a non-existent religious aspect to the conflict. Once again, leaving without consequences the complete outrage against the spiritual and national dignity of Russia, the government in front of the whole world testifies to the deep internal degeneration of the existing government, unable to protect the foundations of national existence.

Mister President! It is your duty to put an end to the destructive and helpless policy of appeasement of criminal education. Unlike the exhausted and hungry ordinary people, confused by the anti-army and anti-state hysteria of the media, you must realize that political capitulation, the withdrawal of troops from Chechnya, and especially the recognition of its independence, will not lead to peace. Having become a new “subject of international law”, “Ichkeria” will immediately turn into an outpost of the struggle against Russia. This will mean a complete historical collapse Russian statehood, which is not capable of protecting either the Russians or the peoples who have consciously united their destiny with Russia and remain faithful to it. Neighboring Russian lands will become the scene of large-scale criminal aggression by the “sovereign Ichkeria”, the entire Caucasus will be plunged into bloody civil strife and war against Russia, and any attempts to adequately suppress terrorism will already lead to open geopolitical and military blackmail of Russia from third countries interested in weakening it.

Symptoms of such a future were demonstrated to us by the seizure of the motor ship "Avrasiya" prepared with the participation of foreign special services with the help of Turkish citizens who fought in Sh. Basayev's gang. The participation of citizens of Afghanistan, Pakistan, Jordan on Dudayev's side, and the hysteria in some Islamic countries shows that even today the smoldering criminal outbreak is leading to a dangerous drawing of the Caucasus into the orbit of Islamic politics, uncontrolled at the state level. What is at stake in Chechnya is Russia's two hundred years of power in the South, the balance of power in the Mediterranean, the fate of Crimea, the Eastern Christian world, and everyone who gravitates towards Russia in the Caucasus and beyond.

The current hopes for “intra-Chechen dialogue” also appear to be unacceptable political myopia. Such a dialogue will acquire an effective perspective only in conditions of ensured law and order, which requires the merciless destruction of militants, the inevitable criminal prosecution of their accomplices, as well as all persons illegally possessing weapons. It is necessary to stop the outrageous rhetoric about the “special” Chechen “mentality”, which supposedly serves as a sufficient basis for the unpunished violation of all-Russian criminal legislation and claims against special status. Terrorists, murderers, robbers and their patrons, whether they have a Chechen, Russian, Tatar or any other “mentality”, must be equally punished with the full severity of the law.

Today in Russia there is no civil war and there is no war party: in Russia there is a criminal rebellion and a rebellion party condoning it. The latter, along with colossal financial resources enjoys the full support of the media, which have long been placed under the control of forces whose origins and views are questionable from the point of view of their loyalty to the historical Russian statehood. But only they are given the right to publicly interpret events. They are committing moral genocide of the nation, consistent destruction of the moral, cultural and state foundations of the Russian people, and are waging a shameless campaign unthinkable in any country to defame the army and the historical Russian statehood. They declare legal actions to protect the integrity and sovereignty of Russia a “civil and fratricidal war,” challenging the very legality of suppressing a criminal outbreak and equating bandits and soldiers defending the indivisibility of the Fatherland.

Mr. President! Criminal rebels are not brothers to Russian citizens. Their unconcealed goals are the rejection of Russian territories, the expulsion and destruction of Russians, turning them into slaves (as evidenced by the nightmare of Dudayev’s three-year “reign”). No political negotiations are acceptable or possible with murderers. With bandits, only one language is possible - the language of firm state will, cruelly punishing any encroachment on the foundations of the state and the fundamental rights of its citizens.

It’s time to leave a timid glance at the morally deceitful “human rights defenders” and the world behind the scenes that patronize them, interested in imposing double standards to continue the destructive national policy that perpetuates legal, cultural and political discrimination against the Russian people - the founder and core of Russian statehood. The head of state, responsible to history, should, at such a critical moment, be guided not by the dubious and imaginary benefits of the election campaign, but take decisive measures to suppress the criminal rebellion in Chechnya, expose and punish Dudayev’s Moscow accomplices, restore the full sovereignty of Russia, and assert the legal rights of all citizens of the country. Otherwise it will be a crime against the Fatherland.

Participants of the Orthodox Political Conference and those who supported them:

Yuri Alekhin, Alla Andreeva, Alexander Anisimov, Mikhail Antonov, Igor Artemov, Mikhail Astafiev, Valery Balabanov, Victor Balashov, Anatoly Baltrukevich, Alexander Belchuk, Galina Bogatova, Vladimir Bolshakov, Elena Bondareva, Pavel Bordunov, Leonid Borodin, Nikolai Burlyaev, Anton Vasiliev , Natalya Velichko, Tamara Voronina, Alexander Gora, Vladimir Gusev, Igor Dyakov, Irina Egorova, Konstantin Ershkov, Yuri Efremov, Georgy Zhzhenov, Dmitry Zhukov, Vladimir Zamansky, Robert Ivanov, Alexander Kazintsev, Valery Kamshilov, Alexander Kamchatnov, Tatyana Karpova, Boris Karpov, Nina Kartasheva, Vyacheslav Klykov, Vadim Kozhinov, Igor Kolchenko, Sergei Korolev, Vladimir Krupin, Vladimir Kudryavtsev, Apollo Kuzmin, Yuri Kukushkin, Stanislav Kunyaev, Valentin Lebedev, Natalia Lebedeva, Aristarkh Livanov, Nikolai Lisovoy, Vladimir Loginov, Sergei Lykoshin, Vladimir Makhnach, Vasily Morov, Ksenia Myalo, Anatoly Nabatov, Natalia Narochnitskaya, Alexander Nedostup, Evgeny Nikiforov, Father Anatoly (Dosaev), Father Vladislav (Sveshnikov), Vladimir Osipov, Evgeny Pavlov, Nikolay Pavlov, Alla Pankova, Tatyana Petrova, Andrey Pechersky, Pyotr Proskurin, Sergey Pykhtin, Oleg Rapov, Valentin Rasputin, Valery Rogov, Evgeny Ryapov, Andrey Savelyev, Alexey Svetovarsky, Victor Selivanov, Svetlana Selivanova, Alexey Senin, Grigory Serov, Valentin Sorokin, Vsevolod Sofinsky, Yuri Spiridonov, Raisa Stepanova , Alexander Strizhev, Tatyana Tobolina, Viktor Trostnikov, Nikolai Filimonov, Olga Fomicheva, Anatoly Tsverkun, Zurab Chavchavadze, Igor Shafarevich, Elvira Shugaeva.