Заключение

Not all of Irenaeus’s works have reached us. Relatively little positive information about him has been preserved in other historical sources. However, the general appearance of St. father is revealed with sufficient certainty. He was a man of deep intelligence. A native of Asia Minor, he received at the same time a fairly good secular and excellent Christian education. Thanks to this, his natural abilities achieved harmonious development and, supported by knowledge of secular and spiritual literature, manifested themselves in all their splendor and breadth during the era of his church and social activities. When resolving all issues, he knew how to find an average point of view, alien to extremes, reconciling representatives of different trends and therefore turning out to be the most vital. This was the case in the Easter disputes, in the movement regarding the Montanist schism, at the beginning of the correspondence of St. father with Florin, etc. This is why Eusebius expresses himself about Irenaeus, that he lived up to his name in life, being always and everywhere a “peacemaker.” 2091 Thanks to his intelligence, St. father back in the 2nd century. clearly distinguished the temporal from the eternal in religion, the external from the internal, rituals from dogmas, which was not clear even to such contemporaries as Pope Victor (in the Easter disputes of the 90s). But Irenaeus especially brilliantly discovered his natural abilities and applied a variety of knowledge to his work in the fight against the Gnostics. He attacked heresy with logical ruthlessness on the basis of reason, referred to secular poets and philosophers revered by the Valentinians, refuted it with data from Holy Scripture. Reading Contra haereses, one has to be surprised at the skill of his denunciation, when with the skillful formulation of questions and refutations of St. the father deprived opponents of the opportunity to find any justification for themselves. Irenaeus spent his childhood and youth under the guidance of Polycarp and other “presbyters of Asia.” Their influence on St. father was reflected in that complete devotion to Orthodoxy, which runs like a red thread through all his activities and creations. He was truly a “zealot of the covenant of Christ,” 2092 understood in the spirit of the Church. Outside the Church, according to his teaching, there can be no truth. He repeatedly refers to Church Tradition in Contra haereses, “Proof of the Apostolic Sermon,” and letters to Victor and Florinus. Advocating for the purity of Orthodoxy, he writes “The Exposure and Refutation of False Knowledge,” polemicizes with Florinus, speaks out on the issue of the Montanists, against Vlast, and speaks accusatory sermons. Relatively little information has been preserved regarding the pastoral activities of Irenaeus in Lyon. However, according to the testimony of the Gallic martyrs, she fully complied with the requirements that were imposed on the occupied saint. father place. 2093 Through his students, he actively spread Christianity among the unenlightened inhabitants of Gaul. He himself announced those entering the Church (“Proof of the Apostolic Preaching”); spoke various kinds of teachings at church meetings. He protected believers from the influence of heretics who had already appeared in the Rhone countries. He suffered together with his people during the era of persecution (177). Activities of St. his father was not limited, however, only to Gaul. His voice from Lyon, relatively remote from other centers, resounded loudly throughout the then known Christian world. Without exaggeration, we can say that Irenaeus took part in all the outstanding events of the general church life of the 2nd century: Easter disputes, the fight against the Gnostics, the resolution of the issue of Montanism. Twice St. father traveled to Rome; corresponded with Pope Victor and many other bishops (on the issue of Easter); polemicized with the Roman heretic Florinus and the schismatic Vlast; was in intensive contact with the Churches of Asia Minor. His voice sounded weighty, was taken into account and even often turned out to be decisive (in the Easter disputes of the 90s, on the issue of Florin, etc.). Irenaeus looked at everything through the eyes of an all-church leader. He considered local interests from a general church point of view. Concerned about the peace of all Churches, he travels to Rome in 177–178 regarding the Montanist schism. 2094 He calls on Father Victor to unite with his neighbors and renounce the tendency to rule over others in the 90s. (regarding Easter disputes). 2095 Guided by the same principle, he opposes Florin and Vlast. Irenaeus, according to the belief of the Church, ended his life as a martyr. However, even after death he remained alive in his writings. To this day, all believers here learn a deep penetration into the dogmas of faith, are imbued with the spirit of devotion to Orthodoxy, and have a vivid testimony about the nature and course of church life in the 2nd century. The life of St. was rich and meaningful. father; glorious death. Eternal veneration to him in the Church of Christ! / F35 Saint Irenaeus of Lyons. His life and literary activity. – St. Petersburg: Oleg Abyshko Publishing House, 2008. – 576 p. – (Series “Library of Christian Thought. Research”). ISBN 978–5-903525–21–8 Eusebius. Church history. V, 24, 18 (in Schwartz S. 213; Russian translation p. 285). Ibid. V, 4, 2 (Schwartz S. 185; Russian translation S. 248). Eusebius. Church history. V, 3,4 (Schwartz S. 185; Russian translation S. 247). Ibid. V, 24.1 (in Schwartz, S. 212; Russian translation, p. 283).