Молитва

Prayer. You need to constantly pray, and what is the benefit of this? (sl. 2, p. 11). – What should we ask God for in prayer? (sn. 5, pp. 26–27). – What requests do the angels rejoice at our requests? (sn. 5, p. 27). – We should not multiply prayer words about what God gives without our request (f. 5, p. 27). – Why does the Lord sometimes not quickly fulfill our requests? (sn. 5, p. 28). – Your prayer should be in accordance with your life (fol. 5, p. 28). – What temptations should you pray about so as not to fall into them? (sn. 5, pp. 28–30). – What is the difference between prayer offered before temptations and prayer offered after suffering temptations? (f. 5, p. 30). – In what case can you pray not to fall into bodily temptations? (sn. 6, p. 31). – About prayer coming from a pure heart (page 7, page 36). – Who can see the light of the Holy Spirit in his soul during prayer? (sn. 8, p. 40). – An example of night prayers (page 10, pp. 48–49). – What is the cost of prayer without straining the body and without sorrow of the heart? (fol. 11, p. 52). – St. John of Thebes pleased God with prayer and silence (fn. 14, p. 57). – Hermits help us with words or prayer (f. 14, pp. 57–58). – Another thing is prayerful delight, and another is prayerful contemplation (f. 15, p. 60). – All types and types of prayer have a limit of pure prayer (f. 16, p. 61). – Beyond this same limit of purity there is prayerful contemplation, and not prayer (f. 16, p. 61). – The relationship between prayer and contemplation (fol. 16, p. 61; f. 21, p. 105). – Few achieve pure prayer: perhaps one in a thousand; and the one who has achieved the sacrament, which is already behind this prayer, is barely in labor and delivery (fn. 16, p. 62; fn. 21, p. 104). – What is prayer, and what is its purity and impurity? (fn. 16, p. 62). – Various names of spiritual prayer and signs of it (page 16, pp. 63–64). – Why is contemplation given by the Spirit called prayer? (f. 16, pp. 64–65). – Why are these highest spiritual states granted during prayer, and not at any other time? (fn. 16, pp. 65–67). – When is a person granted this grace? (fn. 16, p. 67). – Vision of Anthony the Great during prayer (fn. 17, p. 69). – Fasting is the mother of prayer (page 21, page 89). – The perfection of a silent life is an unceasing stay in prayer (f. 21, pp. 103–104). – Only those who have accepted the grace of the Comforter can pray unceasingly (fol. 2.1, p. 104). – The silence of the pure can be called prayer, and why? (fn. 21, p. 104). – What is spiritual prayer, and how is it achieved? (fn. 21, pp. 104–105). – Even the perfect ones do not neglect standing in prayer at certain hours (fol. 21, p. 105). – A person is honored with unceasing prayer when, by keeping the Lord’s commandments, he is freed from sin (f. 21, p. 105). – Those in whom the light of faith has shone do not ask God in prayer for temporary benefits (f. 25, p. 118). – The greatest grace is for a person to strengthen his trust in God during prayer (fn. 30, p. 133). – When we do not experience excitement and constant contrition at the time of prayer, we should not doubt its power (f. 30, pp. 133–131). – Any kind of recollection that occupies the mind should be followed by a certain prayer (f. 30, p. 135). – How to achieve prayer without thoughts floating? (fn. 30, p. 136). – How harmful confusion in prayer is (page 30, pp. 136–137). – Thoughts inspired by the enemy must be cut off with prayer, and not contradicted by them, and why? (fn. 30, p. 137). – Tears during prayer are a sign of God’s mercy (fol. 30, p. 138). – Prayer is higher than alms (fol. 30, p. 138; f. 56, p. 288). – In grief we must ask for God’s help (fol. 36, p. 154). – Some pray for their talents to be taken away (fol. 36, p. 154). – Prayer must be followed by action (page 38, pp. 162–163). – The mind becomes refined and enlightened in prayer as it abandons concern for the visible and strives for the invisible (f. 39, p. 164). – Prayer requires practice in it, and why? (fn. 39, p. 165). – Prayer is preceded by hermitage (fol. 39, p. 166). – Through prayer we acquire love for God, and why? (fn. 39, pp. 166, 167; fn. 43, p. 183). – What kind of activities does the name of prayer extend to? (fn. 89, p. 166). – About prayer and its benefits (page 40, pp. 167–168). – Love bowing in prayer more than glorifying (fol. 40, p. 167). – The grace of tears is the fullness of prayer (f. 40, p. 167) – When the mind is distracted, one should engage in corresponding reading more than prayer, and why? (f. 40, pp. 167–168). – Night prayer is more honorable than all daytime deeds (page 40, p. 168). – Daytime sweetness exudes from nighttime work (prayer) (page 40, p. 168). – You need to reveal your weakness and ignorance regarding the subtle thoughts of self-conceit to the Lord in prayer, and why? (fn. 40, p. 169). – Thoughts that raise doubts about their good quality, rather test them with diligent prayer (fol. 40, p. 170). – Prayer is the mortification of thoughts of lust of carnal life (page 43, p. 183). – Staying in prayer is self-denial, and in the self-sacrifice of the soul God’s love is found (page 43, p. 183). – Words of the Lord, prompting us to prayer (page 47, pp. 201–202). – In the next century, prayers with petitions are not brought to God, but now a feat of prayer is needed, and why? (fn. 47, p. 202). – What is prayer? (fn. 48, p. 206; fn. 61, p. 334). - Full of selflessness prayers of Moses and Ap. Paul (fn. 48, p. 207). – Prayer to the humble (page 48, p. 214). – With what humility should one approach God in prayer? (fn. 49, p. 214). We need to ask God to let us come to the measure of faith (f. 49, p. 215). – What is the use of tearful prayer? (fn. 51, p. 229). – How to prepare yourself for vigil and prayer? (fn. 52, p. 230; fn. 56, pp. 285–286). – We must avoid confusion and haste in prayer and psalmody (fn. 52, p. 231). – One of the Fathers prayed for forty years with one prayer: “I have sinned like a man, but You forgive, like God” (fn. 52, p. 232). – Boldness in prayer is higher not only than passions, but also purity (fn. 55, p. 254). – What kind of petition in prayer is a sign of pride and conceit? (fn. 55, p. 254–255). – Without keeping the commandments and without conquering passions, what should you not ask in prayer, and what should you ask for? (f. 55, pp. 256–257). – Whoever does not consider himself a sinner, prayer is not accepted by the Lord (f. 55, p. 257). 56, p. 289). - What fruits does prayer bring to the ascetic (f. 56, pp. 289-290). - Why does our prayer remain unheard for a long time? (f. 57, pp. 298-299). One must pray before the onslaught of temptations and sorrows (f. 57, pp. 802–303). – Unrighteous lips are stopped for prayer, but a good heart joyfully sheds tears in prayer (f. 57, p. 303). – From the knowledge of his weakness, a person resorts to God in prayer, and what kind of help he receives from this (f. 61, p. 334). – About grace-filled prayer (f. 61, p. 334). – God does not abandon a person who resorts to Him in prayer with humility (fn. 61, p. 335; fn. 66, pp. 345–346). – God allows temptations so that we can draw closer to Him through prayer of contrition and humility (page 61, pp. 335–336). – Prayer for healing from passions (fol. 68, pp. 353–354; f. 80, p. 395). – Prayer brings you closer to God and arouses warmth in the heart (fol. 69, p. 355). – Reading Holy Scripture serves as water for prayer (page 70, p. 358). – Pray to God to make you feel the desire of the Spirit, and why is this important? (sl. 72, ztr. 368). – The devil first tries to divert us from unceasing prayer, and then instills contempt for other things that should be done (page 75, pp. 378–379). – Just as a sailor looks at the stars, so a monk looks at prayer, and according to it he directs his procession (fol. 85, p. 406). – Prayer is the key to the true understanding of Holy Scripture (page 85, p. 408). – He who is attached to the physical cannot have boldness in prayer (f. 85, p. 409). – Conversation with people can be an obstacle to conversation with God (fol. 85, p. 410). – When can a person have boldness in prayer to God? (fn. 85, p. 412). – The prayer of the vindictive is the same as sowing on the sea or on a stone (f. 89, pp. 420, 423). – The prayer of the merciful easily ascends to heaven (fol. 89, p. 420). – Why do bad thoughts affect us during prayer? (fn. 90, pp. 427–428). 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