The reason for thinking about what Orthodox medicine is and whether we have the right to talk about it at all was two circumstances for me.

What is Orthodox Medicine?

Firstly, as a therapist and cardiologist, acquaintances and strangers often turn to me with a request for a consultation – mine or some other Orthodox specialist. At the same time, sometimes patients expect that Orthodox doctors will treat them with some special methods – herbs, massage, diet, but not with medicines. I remember the disappointment of one of my recent interlocutors (there was a telephone conversation), who needed a consultation for his son, who suffered from heart disease, when I said that before the examination it would be necessary to take an ECG, do an ultrasound of the heart, etc. “I thought that since you are an Orthodox doctor, you have some other methods,” this man said and did not communicate with me anymore.

In another case, I was offered to take part in compiling a library for the parishioners of our churches; it was supposed to publish a series of books like "Advice from an Orthodox cardiologist", "Advice from an Orthodox dermatologist" (pulmonologist, urologist, etc.). At first agreeing, I very quickly realized that this should not have been done: in each such booklet, first, it will deal with the Orthodox understanding of the disease, the behavior of an ill Orthodox person (the need for communion, sometimes unction, etc.), and then special advice will be given (in depending on the nature of the disease) – no doubt necessary, but without a specific Orthodox content. Therefore, we need a book about the Orthodox understanding of the connection between illness and sin, about healing as a complex process of healing the soul and body, and so on. (thank God, such books already exist), and special brochures such as "Advice to a patient with hypertension" can be found in any store.

In fact, a lot becomes clear from what has already been said, but since at first I nevertheless agreed to write several brochures on the advice of an Orthodox doctor, and on the other hand, phone calls continue with a request to appear to an Orthodox specialist doctor rather in the field of traditional medicine, I decided to bring the case for the end and formulate for yourself and for a potential reader: does Orthodox medicine still exist or not? Moreover, analogies do not help: it is clear that one cannot, for example, talk about Orthodox aerodynamics, Orthodox geology, but it is quite possible – about Orthodox pedagogy or psychology.

First, it is necessary to clarify what constitutes the very concept of "medicine". It includes four parts. Firstly, this is a rather complex system of social relations: the organization of health care, financing, training of doctors, etc. Further, it is healing itself as a process of healing. Then – the patient as a subject of healing. Finally, a doctor (and a medical worker in general), without whom medicine is impossible (see our old publication in the Moscow magazine, 1995, No. 4, p. 151).

Let's start with the doctor. Here the concept of "Orthodox doctor" is quite appropriate. It is clear that this should be not just a believing specialist, but a professional who tries to live and work according to the commandments of Christ. In particular, he must subordinate his medical activity to the laws of love; must be disinterested (“Arriving to a tuna, give it to a tuna”); must, of course, strive in every possible way, as they say, to improve their qualifications in order to do their job as best as possible in the place where the Lord brought him. However, all these qualities can also be characteristic of just a good, decent doctor – albeit an unbeliever (another reason to recall that, according to Tertullian, the human soul is by nature a Christian). The Orthodox doctor is distinguished by the Christian understanding of illness, death, sin, and healing. Does it affect his professional activity? Certainly; for a believing Orthodox doctor, following, for example, the commandment “thou shalt not kill,” such realities of today in medicine as abortion, fetal therapy, treatment with embryonic stem cells, euthanasia, and so on, are unacceptable.

Is there a guarantee that an Orthodox doctor will always be a brilliant specialist? Of course not. It depends on his education, medical talent, ability to our work. But in any case, it will be a doctor who considers his profession, medicine, as Ivan Aleksandrovich Ilyin spoke about, a matter of service, and not of profit, not a painful departure of time in the presence. Here it would be appropriate to recall the remarkable words of Ilyin on this subject. In his work “The Path to Obviousness”, in the chapter “On the calling of a doctor”, a letter from the family doctor Ilinykh is quoted (Ilyin does not reveal his name at the request of the doctor himself). In response to Ilyin’s request to characterize the “method” used by his doctor (and always, as Ilyin writes, “differently than foreign doctors, better, sharper, deeper, more affectionate … and always with great success”), this doctor writes the following wonderful lines (quoting the very beginning of the letter):

“What you have so kindly designated as my “personal medical peculiarity”, in my opinion, is included in 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 examination, and in the diagnosis we are called not to an abstract "construction" of the disease, but to the contemplation of its originality. The medical oath, which all Russian doctors took and which we all owe to Russian Orthodoxy, was pronounced with complete and reverent seriousness (even by non-believers): the doctor was obliged to selfless service, he promised to be philanthropic and ready to provide active assistance to people of any rank , obsessed with diseases; he undertook to appear unfailingly at the call, in conscience to help every suffering person; and the XIII volume of the Code of Laws (Art. 89, 132, 149, etc.) introduced his fee to a modest measure and put him under control.

But this still does not say the most important thing – that which was tacitly assumed to be indubitable. That is love. The ministry of the doctor is the ministry of love and compassion: he is called to treat the sick with love. 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 "bringing" 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, soul-spiritual and suffering; he is completely individual in his bodily and mental composition and completely unique in his illness. This is how the doctor should see him, comprehend and treat him. This is what our medical conscience calls us to. That is how we should love him as a suffering and calling brother.”

These wonderful words reflect the whole essence of the Christian approach to the treatment of the sick. Here the gospel principle of love for one's neighbor is embodied.

Of course, it will be easier for an Orthodox patient to communicate with such a doctor – they are brought closer to the doctor by a common understanding of the meaning of his illness, the need (especially careful in illness) to observe the rules of spiritual life, the concept of what is permitted and not permitted in treatment (the same fetal therapy), and finally, prayer is a friend. for a friend. The patient, as a rule, will trust such a doctor more than an atheist (and it is easier for a doctor to work with a brother or sister in faith).

Of course, by this we do not at all want to say that believers need to build some kind of closed, like a sect, cell within society, in this case, in a hospital department, polyclinic room, etc.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 examination, and in the diagnosis we are called not to an abstract "construction" of the disease, but to the contemplation of its originality. The medical oath, which all Russian doctors took and which we all owe to Russian Orthodoxy, was pronounced with complete and reverent seriousness (even by non-believers): the doctor was obliged to selfless service, he promised to be philanthropic and ready to provide active assistance to people of any rank , obsessed with diseases; he undertook to appear unfailingly at the call, in conscience to help every suffering person; and the XIII volume of the Code of Laws (Art. 89, 132, 149, etc.) introduced his fee to a modest measure and put him under control.

But this still does not say the most important thing – that which was tacitly assumed to be indubitable. That is love. The ministry of the doctor is the ministry of love and compassion: he is called to treat the sick with love. 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 "bringing" 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, soul-spiritual and suffering; he is completely individual in his bodily and mental composition and completely unique in his illness. This is how the doctor should see him, comprehend and treat him. This is what our medical conscience calls us to. That is how we should love him as a suffering and calling brother.”

These wonderful words reflect the whole essence of the Christian approach to the treatment of the sick. Here the gospel principle of love for one's neighbor is embodied.

Of course, it will be easier for an Orthodox patient to communicate with such a doctor – they are brought closer to the doctor by a common understanding of the meaning of his illness, the need (especially careful in illness) to observe the rules of spiritual life, the concept of what is permitted and not permitted in treatment (the same fetal therapy), and finally, prayer is a friend. for a friend. The patient, as a rule, will trust such a doctor more than an atheist (and it is easier for a doctor to work with a brother or sister in faith).

Of course, by this we do not at all want to say that believers need to build some kind of closed, like a sect, cell within society, in this case, in a hospital department, polyclinic room, etc.On the contrary, an Orthodox doctor is obliged to have spiritual contact with any patient, to be, to the best of his ability and ability, his guide to the region of the vast world of faith unknown to the patient, to which illness often leads (without falling into teaching, of course, and in time attracting, with the consent of the patient , priest – for conversation, baptism, confession, communion, unction).

So, as you can see, the understanding of Orthodoxy by both the doctor and the patient is legitimate, as a special state of mind that introduces into the very process of healing such a YaSS special qualities that lie in the sphere of spiritual life.

Let us now consider what constitutes the process of Orthodox healing. originate here

It is necessary from the fact that a person’s illness is most often the result of sin. We do not touch here on other aspects of the understanding of the disease – such as, first of all, the consequences of the initially, from the birth damaged – from the time of original sin – the essence of man, including his bodily nature (this removes the question of the "inadequacy" of the severity of the disease of a person's personal sinfulness – as we well know, the saints were also ill); we do not touch upon the understanding of illness as a “way” to make a person stop, look at himself and his affairs, think about eternity and his posthumous fate; about the understanding of the disease, worthily endured by the sick, as an instructive example for others of the Christian attitude to sorrows, etc. In this case, the main thing for us is precisely the understanding of illness as a consequence of sinfulness. Man, as we know, is dual in nature and consists of a body and a soul, and the latter also includes the spirit, as the highest part of the incorporeal essence of man. Damage to the spirit inevitably affects the state of the soul (emotions, volitional qualities, etc.) and, further, the state of the body.This should be clear to the non-believer: this or that bad deed committed against conscience, necessarily "gets stuck" in the mind of a person, sooner or later changes his mental attitude, gives rise to internal discomfort, depression, anxiety – and from here, hypertension, peptic ulcer are within easy reach. etc.

Thus, in the overwhelming majority of cases, the illness of the human soul and body is a consequence of the illness of the spirit. From this it is quite clear that the holistic treatment of a person should include body therapy (which is what therapists, surgeons, dermatologists, ophthalmologists, etc. do), soul therapy (the field of psychiatry) and, finally, spirit therapy – and this is the business of the Church and her ministers. For information on how the Church heals a sick spirit, see the excellent book by the Greek Metropolitan Hierofei (Vlachos) “Orthodox Psychotherapy” (By this term, Vladyka Hierofey means healing the spirit, and not the soul, as is customary in medicine), published in 2004 Trinity Sergius Lavra. Consequently, Orthodox healing includes the work of a doctor and a priest with the sick and requires the active participation of the patient himself, striving to realize his sins (repentance for them), gain an understanding of his illness, and hope for God's mercy. Of course, when we talk about Orthodox healing, we also have in mind the appeal to church sacraments other than repentance – communion, unction, as well as to prayer, the use of holy water, etc.

By the way, we note that just as a doctor should be careful when communicating with a patient at the level of interpreting doctrinal problems (involving, as mentioned above, a priest for this purpose), so a priest should be careful with certain recommendations that already lie in the sphere the competence of the doctor (“to be operated on – not to be operated on”, to drink or not to drink “pills”, etc.).It is not so rare violation of this rule sometimes puts a doctor in a very difficult position. I have repeatedly had to see what caution showed in such councils requested patients, Archimandrite Kirill (Pavlov); Usually about. Kirill blessed to find an experienced (better Orthodox) doctor and trust his recommendations.

It is clear from the foregoing that medicine in its biological (spiritual – in a given sense, excluding the sphere of spiritual – and somatic) addictability cannot be considered Orthodox – therefore it is ridiculous to sound such words as "Orthodox Otolaryngology", "Orthodox neurology", etc. From here is obvious, by the way, the inability of such concepts as mentioned above "Orthodox aerodynamics" or "Orthodox accounting". At the same time, medicine as a holistic concept, including the healing of the Spirit, undoubtedly may be Orthodox. Similarly, there may be Orthodox and other specialty, dealing with the spiritual beginning of a person. In addition to medicine, it is undoubtedly pedagogy (cultivation of the spirit), psychology (dealing with the spiritual and spiritual essences of a person), art (the purpose of which, in spiritual, Orthodox understanding, is to "identify" the divine start in the world and man).

Returning to medicine, you can anticipate objections like: "And what is Orthodoxy in case, say, amputation of limbs or treatment with tiphe or cholera antibiotics?" But every doctor knows what a huge role is played in surgery, and in the infectious clinic, the state of the macroorganism is its protective forces, the ability to resist the disease – and the state of the spirit is very important (let's remember the saint and a student of Luka, an outstanding Russian physician V.F. .War Yarenetsky, who combined spiritual medicine and talent of the surgeon in his medical art).

Once again, we recall that and the "purely medical" activity of the Orthodox Christian should also be carried out in compliance with the commandments of God.

By the way, from the said becomes clear what patients are looking for, addressing Orthodox doctors, – here and, of course, the universal impact of the doctor (very important at the present universal poverty and midnight), and hope to meet an understanding of his relationship as a believer, for illness and The principles of its therapy, and confidence in the decency of the doctor, understanding them with their responsibility. It may very well be that previously patients did not meet all this when communicating with the world of medicine. It is from this latter that the fear of patients in front of modern medical methods of diagnosis and treatment – everything that came from an alien "Civile" world, not the spiritualized idea of ​​God is taken under suspicion. The patient is afraid, whether the next doctor will not be an appendage to the dead technique; He is looking for such treatment when the doctor does not use hostile methods, and will apply centuries tested, natural means of the so-called traditional medicine – grass, food, hydrophole, and so on. Famous foundations for concerns that in computerized medicine, the doctor, indeed, loses the skill of communication with the patient, is; However, there is no point in a qualified Orthodox doctor (and the patient) to be afraid of modern technology, which is only an improvement in human abilities to see, hear, consider – meaning X-ray, ultrasound and other equipment, complex computing systems, and so on. It is important that in the foreground, the identity of the doctor remains, and of course perfectly, if this doctor is an Orthodox Christian.With all this, of course, an Orthodox doctor (like any other) does not deny the means of traditional medicine and tries to use them in his practice.

It remains for us now to consider the fourth substantive aspect of medicine – the system of social relations related to the concept of "health care". It is clear that in order to comply with the Orthodox understanding of health care, the very construction of health care must be based on the corresponding principles of being, dictated by the observance of God's commandments. Already from the fact that the Church in our country is separated from the state (quite secular), it follows that such a correspondence is unrealistic in our country. Although the observance of ethical standards close to the Orthodox in the construction of the health care system would make it possible to bring this system closer to the Orthodox. It may seem surprising to an ignorant person that the old, Soviet healthcare system, recognized in 1977 by the World Health Organization as the best in the world, was much more in line with Orthodox ethical standards than the one that is being created now by the labors of "reformers". The reasons for this could be analyzed, but this is not the subject of this publication.

The fruits of this "reformist" activity are obvious – the death rate in Russia exceeds the birth rate by 1 million people a year; the state cannot cope with a sharp increase in the incidence; the burden of financial costs for medicine has been shifted to a large extent (over 50%) on the shoulders of the poor (this is not the limit) – despite the fact that free medical care is declared in the Constitution; the system of prevention (except for vaccinations) has been practically eliminated.

This last point, to which very little attention is paid, is extremely important.“Only preventive medicine can victoriously argue with the ailments of the masses,” once wrote the great Russian therapist Grigory Antonovich Zakharyin. At the same time, in today's Russia, the majority of the population has become inaccessible to a full-fledged summer vacation, the system of sports and recreation facilities has been destroyed, people eat poorly, live in fear of losing their jobs (hence the “walking over” of illnesses on their feet) or remaining in old age without a livelihood, from where chronic stress arises, alcoholization of the population occurs, no measures are taken to combat smoking, there is no promotion of a healthy lifestyle, instead of which a cult of profit, competition, debauchery and violence is planted. Should I add how far all this is (more precisely, directly opposed) from the Christian commandments!

In modern Russia, the relationship “doctor-patient” is perverted, starting with the replacement of the term “medical care” with “medical services” (implying their payment). Instead of the old paternalistic (fatherly) principle of relations between the doctor and the patient, a financial contractual one is being introduced, with encouraged litigation (the patient against the doctor), with the signing by the patient before the diagnostic or treatment procedure of “informed consent” (an illiterate tracing paper from the foreign expression “informedconcent”) – protecting the doctor from the patient.

At the same time, the thesis about the entry (“slow return”) of Russia into the “family of civilized peoples” is repeated in every way. It should be added – anti-Christian, since everything stated is so polar to the Christian attitude towards one's neighbor and towards life itself, which involuntarily makes one wonder: where are we going? The answer is clear – to where the Western world has long been sliding, directly declaring a "post-Christian" era of its existence – anti-Christian in fact, since there can be no "post-Christianity".