Добродетель

Virtue. The beginning of virtue is the fear of God, and what is the basis of virtue? (sl. 1, pp. 1–2). – The word about virtue requires a heart that is not concerned with the earth, and why? (sl. 1, p. 6). – You need experienced knowledge of virtue in order to instruct in it (page 1, pp. 7–8). – Not the lover of virtue who does good with struggle, but the one who joyfully accepts the subsequent disasters (fol. 2, p. 11). – Inspiration to virtue and deeds (page 2, pp. 11–12). – Without virtue, contemplation is unattainable (page 2, p. 14). – Virtue is the health of the soul, and passions are its illness (page 4, p. 20). – Why does virtue oppress the body, but restore the soul? (sn. 4, p. 22). – The virtue of the laity and the virtue of monks – and the superiority of the latter (fol. 14, pp. 56–58; f. 30, p. 139). – Until a person humbles himself, he does not receive a reward for good deeds (f. 34, p. 148). – Reward is not for virtue and not for work for its sake, but for the humility that is born from them (f. 34, p. 148). – Doing virtue is keeping the commandments of the Lord (fol. 34, p. 148). – Under the guise of deeds, you can do the truth, and under the guise of virtue, you can commit sins (fol. 34, p. 148). – Anyone who wants to live virtuously cannot be without sadness and sorrow (fol. 34, p. 149). – Whoever abides in his virtue without sorrow, the door of pride is open to him (f. 34, p. 149). – Having once given oneself over to virtue, one does not care about the physical (fol. 35, p. 151). – Those who follow the path of righteousness should not shy away from sorrows (f. 35, p. 151). – Virtue must be unflagging (page 36, p. 155). – What virtues precede renunciation of the world, and which follow it? (fn. 39, pp. 166–167). – Humility and doing nothing makes many sins forgivable; actions without humility do not bring any benefit, and even prepare a lot of bad things for us (f. 46, pp. 198–199). – After virtue has been accomplished, the passion of pride arises in the soul (fol. 46, p. 200). – Which paths of virtues are universal virtues (page 48, p. 210). – Many lack spiritual knowledge, but for good deeds they are granted a share in the kingdom of heaven (f. 49, pp. 216–217). – When you approach virtue, cruel sorrows are poured out on you, and why? (fn. 49, p. 220). – Every virtue is called a cross, and why? (fn. 49, p. 220). – If in every matter you doom yourself to work and sorrow, then the difficult and inconvenient will seem easy and bearable to you (f. 49, p. 221). – To succeed in virtue, it is necessary to neglect sorrows (f. 49, pp. 222–223). – When the mind becomes jealous of virtue, then external feelings do not yield to victory over themselves (f. 49, p. 223). – A good deed should not be done in hopes of reward (fol. 56, p. 287). – When you want to start doing good, prepare for temptations; if you are not prepared, then refrain from doing virtues (f. 57, p. 292). – If you have no business, do not talk about virtues (fol. 58, p. 316). – The practice of virtues should be done with difficulty, sorrow and humility, and why? (fn. 58, p. 317). – How are some virtues born from others? (fn. 59, p. 321). – Passions serve as an obstacle to the hidden virtues of the soul, and if they are not overthrown by obvious virtues, then the inner virtues are invisible behind them (page 72, p. 368). – About the different types of virtues (page 74, pp. 370–372). -What is virtue? (fn. 76, p. 382). – Virtues are successive to one another, and what is this continuity? (fn. 78, pp. 385–386). – What are the physical and mental virtues, and what benefits does each of them bring? (fn. 80, pp. 392–393). – Conscience does not receive justice from virtues performed between people, and why? (fn. 86, p. 411). This index is based on the index appended to the works of St. Isaac the Syrian, published by Optina Pustyn in 1854. * “Ascetic words.” Reprint. Sergiev Posad. 1911. M.: “Rule of Faith”, 1998