Bernard Nathanson worked at St. Luke's Hospital at the University of California. The hospital received the latest diagnostic equipment, including an ultrasound sonograph (USG), which made it possible to observe the fetus. This was a kind of "window" into the mother's womb. This most modern diagnostic equipment allows you to observe how the child in the womb breathes, sucks his finger, swallows, sleeps... "I asked a doctor I know, who performed about 20 abortions every day, to do an ultrasound of the abortion process for one working day. He complied with my request, and then we looked through the materials together. Never again did this doctor perform abortions!! We were terrified. Thanks to the documents I received, I could see that the child's arms and legs were torn off by the suction machine, how the umbilical cord broke, how all the organs were sucked out, how the skull was crushed with a special instrument. It was really a shock for me."

Later, Nathanson created a film in which there is such an accompanying text. "We are now seeing a 12-week-old baby on the screen in a real-time ultrasound image. Here is his head, here is his body. And this is a hand reaching for the mouth. If we take a closer look at the image, we can distinguish an eye, a nose, a mouth, and even a brain cavity filled with the brain. This sponge-like tissue is the placenta. And here below, at the edge of the screen, there are legs. We can see the heart beating, making about 140 beats per minute. The child changes his position a little from time to time. His movements are calm, he is in a protected space. The shadow that has now appeared at the bottom, next to the border of the screen, is a vacuum curette... The amniotic sac is ruptured, the amniotic fluid has come out, the instrument is sucked to the baby's body and, under the influence of pressure, tears it away from the head. There are no legs anymore. We see the movement of the instrument tearing apart the body. All the force of negative pressure is directed against the child... The body was destroyed. Now the doctor inserts another instrument, an abortion, to grip the head tightly with it, crush it and remove it from the uterus... The head is captured... We can only see pieces of tissue and shards, indicating that there was a living, helpless, tiny human being here recently."

It is the interests of these innocent babies that are defended by the Church, and not by criminals, as stated in your letter.

What does it mean: "... and whoever marries a divorced woman commits adultery" (Matt. 5:32)?

Priest Athanasius Gumerov, a monk of Sretensky Monastery  

1. In the Sermon on the Mount, the Lord does not offer a detailed legislation on the family, but speaks only about the purity of Christian marriage. There is no doubt that we are talking about the guilty party here. If the marriage breaks up because of the adultery of one of the spouses, then the person who enters into the marriage is also involved in the sin of adultery.

This understanding is also reflected in the canons of the Orthodox Church. If the marriage broke up because of adultery, then it is supposed to be investigated. If the crime of one of the spouses is confirmed, then he is entitled to penance (spiritual punishment). The innocent party is allowed to remarry. At the same time, a person is not deprived of church communion.

2. The entire New Testament Holy Scripture is imbued with the idea of the world as a state of grace. When the Savior was born, the angels sang: "Glory to God in the highest, and on earth peace, good will toward men!" (Luke 2:14). In the Sermon on the Mount, Jesus Christ promises beatitudes to those who fulfill the Gospel commandments. The greatest reward awaits the peacemakers: "Blessed are the peacemakers, for they shall be called the sons of God" (Matthew 5:9). Sending the Apostles to preach, the Lord commanded them: "When you enter into a house, greet it, saying, Peace be unto this house" (Matt. 10:12). The world, built on the principles of love, constitutes the true nature of Christianity, its spiritual nerve. Where this is not the case, Christianity remains external, without fruit. Christ's disciples also call for peace: "Turn away from evil and do good; seek peace and strive for it" (1 Peter 3:11); "Be at peace with all men" (Romans 12:18); "As it is written, How beautiful are the feet of those who preach good tidings of peace, those who preach good tidings!" (Romans 10:15).

How should we understand the words of Jesus Christ quoted in the letter? We find the answer in the Gospel of John: "Peace I leave with you, my peace I give unto you; not as the world giveth I give unto you" (John 14:27). There can be no true peace in the family or in any other community if people have not been reconciled to God through Jesus Christ: "God in Christ reconciled the world to Himself, not imputing to men their transgressions, and gave us the word of reconciliation" (2 Corinthians 5:19). The peace that the world gives (there were two words in the Slavonic language) does not lead to salvation, because it does not eliminate sin, it reconciles with it. The coming of the Savior into the world and the gospel of the Kingdom of Heaven made the boundary between good and evil very clear. In this sense, the Lord speaks of the division that He brought. The history of Christianity from ancient times gives us many such examples.

The verse in the question talks about the sword. This is a spiritual sword: "For the word of God is alive and active, and sharper than any two-edged sword: it pierces to the division of soul and spirit, joints and marrow, and judges the thoughts and intentions of the heart." (Hebrews 4:12).

Is it a sin to seek a "better life"?

Priest Afanasy Gumerov, a monk of Sretensky Monastery The voice of conscience correctly tells you that you must be content with what you have. The desire to improve one's living conditions is not sinful when a person is in need. Chronic insecurity distracts energy and time, affects mood. But if basic needs are satisfied, then it is better not to look for more. One must cherish inner freedom and not harness oneself to the wagon of worldly cares. "It is a great gain to be godly and contented. For we have brought nothing into the world; it is evident that we cannot take anything out [of it]. Having food and clothing, we will be content with this" (1 Tim. 6:6-8).

Is it possible to live in intimacy immediately after the Sacrament of Marriage or do I have to wait 8 days before reading the prayer for the release of crowns?

Priest Athanasius Gumerov, a monk of Sretensky Monastery