Saint Irenaeus of Lyons. His life and literary activity

By faith we understand... (Heb. 11:3) This thorough study of the life, pastoral works and writings of St. Irenaeus of Lyon (c. 130–202) has no analogues in Russian church historical science. The book examines and most carefully examines almost all issues relating to both the details of the life of the great father of the Church (origin, early years, acquaintance with St. Polycarp of Smyrna and the “presbyters”, trips to Rome and the bishopric in Gaul, the fight against Gnosticism, Montanism and other false teachings, participation in Easter disputes and much more), and his fruitful literary activity, especially in the creation of the main works of St. Irenaeus - “Against Heresies” in five books and “Proof of the Apostolic Preaching”. According to the author of the book, “almost not a single outstanding phenomenon of church life of the 2nd century could have happened without his participation. Such a person cannot but be of interest to the history of the Church..... the principles and views that St. revealed and defended in his works. father, also form the basis of the doctrine and practice of our Orthodox Church. We accept the canon of St. established in the first centuries. books of the New Testament, Church Tradition as a source of doctrine along with Holy Scripture, we recognize the highest authority of bishops; We hold, in essence, the same views on other dogmatic issues (with the exception of chiliasm) that are revealed in the essay “Against Heresies.” The life and teaching of Irenaeus is therefore of even more interest and significance for us Orthodox.” For all those interested in the history of the ancient Church and the formation of Orthodox dogma. The era in which Irenaeus of Lyon lived and acted is one of the most outstanding in the history of the Church. 1 The Holy Father belonged to the third generation of Christians. The apostles and their immediate successors were no longer alive at that time. Their place at the head of the Church was taken by people who had not seen the Lord and His disciples and therefore, apart from their personal talents and high life, did not particularly stand out from among the believers. On the other hand, ordinary Christians are not only made (in baptism), but are now born as such, receiving the faith according to tradition, from their fathers and mothers. Extraordinary spiritual gifts, although they did not disappear completely, became so rare that in the person of the Montanists, people appeared who set themselves the task of defending their legality, necessity and effectiveness at the present time. In addition, based on more than a century of experience (after the ascension of Christ), believers were convinced that the words of the Lord (Matthew 24:34) and the apostle. Paul (1 Cor. 7:39) about the imminence of the end of the world and judgment cannot be taken literally. They began to realize that the Christian Church should spread throughout the world and exist in all subsequent times. The moral enthusiasm that characterized the early Christians began to decline somewhat. But on the other hand, and partly due to its decrease, a new mood is emerging more and more, the desire to understand and defend one’s religion with the data of reason. Such is human nature, which is not satisfied with accepting any truths only on faith. In addition, educated people from pagan society, who were accustomed before Christianity to philosophizing, dealing with systems, etc., have now entered the Church. The moral and practical direction that dominated in the time of the apostles and in the writings of the apostolic men did not satisfy them. Non-church movements were also of considerable importance in this period. The Church, as before, is persecuted by the Roman government and persecuted by society. Among the mob and the intelligentsia, absurd rumors are being spread about the Thyest suppers, the Oedipal incest of Christians, their hostility to the existing political system, etc. Even literary works are written against Christianity, such as the famous work of Celsus. Moreover, people appear who, under the guise of friends of the Church, steal its sheep. These are the representatives of Gnosticism. This heresy existed before, but it never reached such strength as in the era of the life of St. Irenea. Its leaders published many works to clarify their teaching and against the Church; They organized their own meetings, had a cult different from the general church, treated Holy Scripture too freely, did not recognize Orthodox bishops, etc. And when the forms of church structure and life began to be developed and precisely defined, a new movement arose, supposedly in defense of the old order of things (Montanism). Its representatives denied episcopacy and argued for the onset of a “new period of dispensation” since the emergence of their communities; brought to the fore the sayings of their prophets, placing them not only alongside, but often above the Holy Scriptures; they looked down on church Christians, considering the salvation of the latter almost impossible; brought their demands regarding moral life to the extreme. Yes, and the Ebionites, 2 although they no longer had power, still existed in the 2nd century. Under the influence of these internal and external reasons, the mood of believers, and partly life itself, takes on a slightly different form. However, there was nothing essentially new here. The Christian Church, according to the idea of ​​its foundation, has a universal character: it must exist at all times and spread among all peoples. But such tasks cannot be accomplished without certain conditions relating to its external structure, like any religious society existing on earth. It must have its own administration in the form of a successive hierarchy, which would preserve the heritage of Christianity for all times and lead Christian communities. She needs clergy and preachers to spread the truth of Christ throughout the world, add new members to the Church and communicate the sacraments to the faithful. It must have its own canon of books, which would contain the norms of doctrine, moral teaching and church governance for all times and peoples; its confession of faith, which distinguishes it from other religious societies, its cult and discipline. All this existed in general terms in the age of the apostles. They themselves performed all the functions of the church hierarchy and gave in the Scriptures the norms of doctrine and life. The essentially same structure and, undoubtedly, the same teaching remained not only in the second, but also in the third periods. The difference was that the first two generations did not precisely formulate their property, did not more or less legally approve the forms of church government, did not define the canon of books, etc.; while representatives of the third generation partially accomplished this task. Thus, in fact, it was not the essence of the matter that changed, but the attitude of Christian society towards it. Previously, believers thought that the Church would not exist for long and therefore it did not need an external structure, especially since there are extraordinary carriers of the church layer and exceptional talents. Now they are beginning to understand that the Church is a universal institution that can exist for a long time among all peoples and that therefore a formally defined structure is necessary. Heretical movements also helped a lot in this. Responding to such an internal mood of Christians, and wishing to isolate itself from the Gnostics, Montanists, and other heretics and schismatics, the Church, represented by its representatives, affirms in external form what has existed in it from the very first times of its existence on earth. Thus, on the basis of the Gospel and the Epistles of the Apostles, she more accurately defines her doctrine in the form of κανών ’ α τ ἣ ς πίστεως “rules of faith”; declares which books belong to its teachers and founders and which appeared from outside and are alien to it; in other words, lays the foundation for the definition of the canon of St. books of the New Testament. Her teachers reveal the very concept of her; insist on the need to belong to the Church and avoid heretical societies. The idea of ​​a pre-existing monarchical episcopate is affirmed and explained; talk about the meaning of Church Tradition; they also establish a cult more precisely and uniformly (in Easter disputes). In answering Christians’ requests for an understanding of faith, the Church, however, does not yet provide a philosophical structure for its religion; but in the person of St. Irenaeus represents the first experience of a theological system. She also does not leave attacks from pagan society unanswered. She has a whole series of learned apologists who prove, on the one hand, the falsity of all accusations leveled against Christians, and on the other, the undoubted superiority of both the teachings and Christian life over the doctrines and behavior of the pagans. The heretics also found due resistance in this period. Representatives of the Church act especially energetically against the Gnostics. To refute them, starting with Justin, works are written in which the real essence of this movement is revealed, its contradiction with Christian teaching, the immoral life of its leaders and followers are clarified and exposed, and, in contrast to it, the basic truths of church teaching are revealed more fully. Never before has the controversy against the Gnostics been so intense as in the second century. and partly at the beginning of the 3rd century, which is a continuation of this period. Montanism met the same attitude, refuted orally and in writing, and ultimately condemned at councils. At this time, Ebionism, recognized by the Church as a heresy, also lost its final meaning. The brief information presented makes it clear in what significant period St. lived. Irenaeus. From here begins, in fact, a new era in the history of the Church, a time of intensive clarification and formal definition of its teaching and existence in the world, an era that extends until the end of the Ecumenical Councils and even to the present day. Already this significance of the time of the third generation of believers serves as a completely sufficient justification for the appearance of a work dealing specifically with this period. Moreover, this should be said regarding the essay about Irenaeus of Lyons. The Holy Father is the representative and exponent of the church consciousness and thought of his time. His life and work reflected almost everything that the Church experienced in that era. He precisely formulates more precisely the confession of faith (κανών τ ἣ ς πίστεως), there is all the data for the definition of the canon of St. books of the New Testament. In his person we see the most prominent defender of the idea of ​​the Church, its meaning and the need to belong to it. He brings to the fore the Church Tradition in the matter of interpretation of Holy Scripture and the order of life; explains the meaning and defends the successive monarchical episcopate. His essay “Against Heresies” provides an answer to the need of Christians for a theological system, for here for the first time almost all points of Christian theology are presented and explained. This same work still serves as the main source (especially in view of the loss of Justin’s “Syntagma” and the works of Hegisippus) for elucidating the history and essence of Gnosticism, as well as the methods of the Church to combat it in the era of its extreme development. Irenaeus was one of the most prominent fighters against heresy. He also took part in the struggle of the Church against Montanism. Easter disputes of the 2nd century. were carried out with his enthusiastic participation in all three stages; and their resolution, in a certain sense, undoubtedly depended very largely on him. In a word, almost not a single outstanding phenomenon of church life of the 2nd century could have happened without his participation. Such a person cannot but be of interest to the history of the Church; especially since very little of the literary works of Irenaeus’s contemporaries has reached us, and his works that have survived to this day are therefore not only one of the main, but often the only source of information in general about the era of the third generation of believers. Without them, many aspects of church life of that time would have remained in the darkness of obscurity. The principles and views that St. revealed and defended in his works. father, also form the basis of the doctrine and practice of our Orthodox Church. We accept the canon of St. established in the first centuries. books of the New Testament, Church Tradition as a source of doctrine along with Holy Scripture, we recognize the highest authority of bishops; We hold, in essence, the same views on other dogmatic issues (with the exception of chiliasm) that are revealed in the essay “Against Heresies.” The life and teaching of Irenaeus is therefore of even more interest and significance for us Orthodox. But he is especially dear to the Orthodox Church as the guardian and successor in the transmission of the Holy Tradition that existed before him. The Holy Father expressed not only his personal views in his writings. He was a student of Polycarp of Smyrna and other “presbyters of Asia.” These were instructed by John the Theologian, the Lord’s beloved disciple. Irenaeus was thus united through his teachers by a visible inextricable link with Christ Himself. The teaching of the Savior, which was not included in the Gospels, and the oral explanations of the apostles (Church Tradition) reached him in purity. He wrote down most of them in books and in this form preserved them and passed them on to all subsequent generations. The fathers and teachers of the Church who lived after him also set forth the Tradition in written form. But before Irenaeus it was transmitted mainly orally. The Holy Father is therefore one of the main links in the chain of guardians of the Holy Tradition. Remove this link - and the historically known chain, visible to everyone, will fall apart, the history of Tradition will be interrupted; Tradition itself will disappear into the darkness of obscurity, at least for the 2nd century. and thus will lose historical clarity and partly even meaning, especially in the eyes of doubting and rationalist-minded Christians. Hence, the personality of Irenaeus and his biography, in particular, the resolution of the question of his relationship to Polycarp and the “presbyters of Asia” becomes even more important for Orthodox historians and theologians. Representatives of church historical science in the West, in view of all this, pay attention to St. father gets a lot of attention. Quite a large number of individual monographs, a lot of articles in various journals and sections in courses on the history of the Church and dogmas are devoted to him. However, Protestant and Catholic scholars do not always remain impartial and strictly objective in their coverage of the personality and teachings of Irenaeus. A. Harnack, for example, and the researchers associated with him prove the independence of St. father from early church Tradition and, in particular, completely deny his connection with Polycarp and the Asian presbyters. Irenaeus, in their opinion, is one of the independent creators of church, Catholic theology, who only reworked in accordance with the needs of the time what existed before him in the Church. The history of Holy Tradition is interrupted among them, thus, in this case, at Irenaeus, without going directly back to Christ. The same German scientist (as well as Hilgenfeld and others) claims that Irenaeus allegedly “sympathized” with Montanism, etc. On the other hand, Catholic theologians want to see in the Bishop of Lyons a supporter and defender of the tendency of the popes to assume primacy in the Universal Church. This imposes an even greater obligation on Orthodox church historical scholarship to present an objective study of the life and teachings of Irenaeus, based on purely historical data. Meanwhile, Russian literature about St. father is very meager. There are no special monographs dedicated to him. Some particular points of his theological system are revealed in a few journal articles and dissertations on general dogmatic issues. 3 But the life and literary activity of Irenaeus have been almost completely unexplored. The articles of a few authors (with the exception of a small one published in “Parish Reading” for 1916) 4 are limited to reporting only the briefest and most critically unverified biographical and bibliographic data about St. father and cannot claim recognition of their independence and scientific significance. Filling, at least partially, the last gap is the task of the work we propose. The mass of questions directly and indirectly related to our topic, the scarcity of primary sources, together with the abundance of later church-historical studies, hypotheses and theories about Irenaeus among Western scientists, and the resulting difficulty of the work, forced us to limit ourselves at this time to the development of material relating only to the life and literary activity of St. father. We do not specifically examine the teachings of Irenaeus, touching only on individual points from it on one occasion or another. Our essay naturally falls into two main parts: one refers to the life of Irenaeus, the other to his literary activity. In conclusion, in order to simplify, mainly the citation, as well as in the form of a reference book, we consider it necessary to provide a list of the main sources and works of the latest authors that we had at hand when writing this work. 1. Acta sanctorum 5 ex latinis et graecis aliarumque gentium monu-mentis servata, primigenia veterum Scriptorum phrasi collecta, digesta, commentariisque et observationibus illustrata. Junii. T. V. Antverpiae, 1709. 2. Bardenhewer O., prof. Geschichte deraltkirchlichen Iitteratur. Bd. I. Freiburg, 1902. 3. His own. Patrologie. 3 Auflage. Freiburg im Breisgau, 1910. 4. Baumstark An., dr. Die Lehre des romischen Presbyters Florinus // Zeitschrift fiir neutestamentliche Wissenschaft und Kunde des Urchris tentums. 1912. Heft 4. 5. Baur Fr. Chr., prof. Die christliche Gnosis. Tiibung., 1835. 6. His own. Das Wesen des Montanismus/ /Theologische Jahrbücher. 1851. Heft 4. 7. Beaven J. An account of the life and writings of s. Irenäus, bishop of Lyons and martyrs. London, 1841. 8. Beuzart P. Essai sur la théologie d'lrenee. Paris, 1908. 9. Böhringer Fr. Die Kirche Christi und ihre Zeugen. Bd. I. Abthl. I. Zürich, 1842. 10. Bolotov V.V., prof. Lectures on the history of the ancient Church. Vol. II St. Petersburg, 1910. 11. His own. From the history of the Syro-Persian Church // Christian Reading. 1900. Part I and a separate print. 12. Bonwetsch N., prof. Zur Geschichte des Montanismus. Dorpat, 1881. 13. His own. Montanismus//Real-Encyclopädiev.Hauck.3Aufl.Bd. XIII. 14. Corssen P. Zur Chronologie des Irenaeus/ / Zeitschrift für neutes-lamentl. Wissenschaft. 4.1903. 15. Deylingius Sal. Irenäus evangelicae veritatis confessor. Lipsiae, 1721. 16. Dodwell. Dissertations in Irenäum. Oxoniae, 1689. 17. Duschesne L. Histoire ancienne de l'Eglise. T. I. Ed. III. Paris, 1907. Russian translation (from the 5th French edition): M., 1912 (Put’ publishing house). 18. His own. Fastes episcopaux de l'ancienne Gaule. T. I-II. Paris, 1894–1899. 19. Dufourcq A. Saint Irénée. Ed. III (“Les saints”) V. Lecofre. Paris, 1904. His own. "Saint Irénée". From the series “La pensée chrétienne”. Paris, 1905. 20. Duncker L. Des heiliges Irenäus Christologie. Gottingen, 1843. 21. Ehrhard A. Die altchristliche Litteratur und ihre Erforschung von 1884–1900. Freiburg in Breisgau, 1900. 22. Evdokim, priest. (now archbishop). Holy Apostle and Evangelist John the Theologian. Sergiev Posad, 1898. 23. Evgeniy, bishop 6 St. Irenaeus of Lyons //Additions to the Works of St. Fathers. 1843. Part I. 24. Eusebius. Historia ecclesiastica. Published by E. Schwartz. Leipzig, 1908. Same. Russian translation//Works of Eusebius Pamphilus. T. I. Ed. 2nd St. Petersburg. Theological Academy. St. Petersburg, 1858. 25. Farrar F.V. Life and works of Sts. fathers and teachers of the Church. Translation from English by A. P. Lopukhin. St. Petersburg, 1891. 26. De-Faye Aug. Introduction à ÍEtude du Gnosticisme. Paris, 1903. 27. Fewardentius Fr. Sancti Irenaei Lugdunensis episcopi et martyris Adversus Valentini et similium gnosticorum haereses libri quinque. Lutetian, 1639. 28. Freppel Ch. Saint Irénée et l'eloquence chrétienne dans la Gaule. Paris, 1861. 29. Gouilloud A. Saint Irénée et son temps, deuxième siècle de l’Eglise. Lyon, 1876. . 30. Grabe I. E. S. Irenaei episcopi Lugdunensis Contra omnes haereses libri V.Oxoniae, 1702. 31. Graul K. Die christliche Kirche an der Schwelle des Irenäischen Zeit-alters. Leipzig, 1860. 32. Gusev D. V., prof. The dogmatic system of St. Irenaeus of Lyon in connection with the Gnostic teachings of the 2nd century // Orthodox Interlocutor. 1874. Part II-III. 33. Harnack A., prof. Geschichte der altchristlichen Litteratur bis Eusebius. Theil 1. Die Ueberlieferung und der Bestand der altchristlichen Litteratur bis Eusebius. Leipzig, 1893. Halfte 1. 34. Same. Theil II. Bd. 1. Die Chronologie der altchristlichen Litteratur bis Eusebius. Leipzig, 1897. f 35. His own. Die Pfaffschen Irenaus-Fragmente, als Fälschungen Pfaffs nachgewiesen//Texte und Untersuchungen zur Geschichte der altchristlichen Litteratur, herausgegeben von O. Gebhardt und A. Harnack. Neue Folge. Bd. V, Heft 3. Leipzig, 1900. 36. His own. Mission und Ausbreitung des Christentums in den ersten drei Jahrhunderten. Bd. I-II Leipzig, 1906 (2 Auflages). 37. His own. Lehrbuch der Dogmengeschichte. Bd. I. Tübingen, 1909. 38. His own. Zur Quellenkritik der Geschichte des Gnosticismus. Leipzig, 1873 (separate dissertation) and the continuation of this work under the same title in the Zeitschrift für historische Theologie. 1874. Thl. II. 39. Harvey W. Sancti Irenäi episcopi Lugdunensis libri V Adversus haereses. T. I-II. Cantabrigiae, 1857. 40. Der Schriftstellerkatalog des Hieronymus – C. Alb. Bernoulli. Freiburg und Leipzig, 1895. 41. Hilgenfeld A. Die Ketzergeschichte des Urchristentums. Leipzig, 1884. 42. His own. Der Paschastreit der alten Kirche. Halle, 1860. 43. Hirschfeld O. Zur Geschichte des Christentums in Lugdunum vor Constantin//Sitzungsberichte d. Preussischen Akademie d. Wissenschaften zu Berlin. 1895. April. 44. Ivantsov-Platonov A. M., prot. Heresies and schisms of the first three centuries of Christianity. M., 1877. 45. Jordan N., prof. Das Alter und die Herkunft der lateinischen Ueber-setzung des Hauptwerks des Irenaeus/ /Theologische Studien, 1908. 46. His own. Armenische Irenaeus-Fragmente//Texte und Unter-suchungen. Bd. XXXVI, Heft 3. Leipzig, 1913. 47. Irenaus. Gegen die Haeretiker Buch IV u. V in armenischer Version. Leipzig, 1910; the same series. Bd. XXXV, 2. 48. Kasitsyn D.F., prot. Schisms of the first centuries of Christianity. M., 1889. 49. Kastner K. Der Irenäus von Lyon und der römische Presbyter Flo-rinus//Der Katholik. 1910. Bd. VI. 50. His own. Zur Kontroverse über den angeblichen Ketzer Florinus // Zeitschrift für neutestamentl. Wissenschaft. 1912. H. 2. 51. Kihn. Patrologie. Paderborn, 1904. Bd. I. 52. Klebba Er., dr. Die Anthropologie des hl. Irenäus//Kirchenge-schichtliche Studien, herausgegeben von Knöpfler, Schrörs, Sdralek. Bd. II. lI.3.Münster, 1894. 53. Kling. Irenäus von Lyon//Real-Encyclopädie von Herzog. 1 Auflage. 1857. Bd. VII. 54. Koch H., prof. Tertullian und der römische Presbyter Florinus // Zeitschrift für neutestamentliche Wissenschaft. 1912. H. 1. 55. Kunze J. Die Gotteslehre des Irenäus. Leipzig, 1891. 56. His own. De historiae gnosticismi fontibus novae quaestiones criticae. Lipsiae, 1894. 57. Kurganov F. A., prof. Did St. testify? Irenaeus about the primacy and infallible magisterium of the Roman Church, in particular its high priest? Kazan, 1893. 58. Leimbach. Wann ist Irenäus geboren? //Zeitschrift für die gesammle lutheriche Theologie und Kirche. XXXIV. Leipzig, 1873. 59. Lightfoot J. B. The apostolic Fathers. Part II. S. Ignatius, S. Polycarp. Vol. I, III (2nd edition). London, 1889. 60. His own. Supernatural Religion//Contemporary Review. 1875.May; 1876. August Also - a separate publication: Essays on the Work entitled Supernatural Religion. London, 1889. 61. Lipsius R. A. Die Zeit des Irenäus und die Entstehung der alt-katholischen Kirche//Historische Zeitschrift. 1872. Bd. XXVIII. 62. His own. Irenäus, bischof of Lyons//A Dictionary of Christian biography, literature, sects and doctrines during the first eight centuries. Ed. W. Smith and H. Wace. Vol. III. London, 1882. 63. His own. Gnosticismus/ / Allgemeine Encyklopädie J. S. Ersch und Gruber. Erste Section. 71 Theil. Leipzig, 1860. 64. His own. Zuv Quellenkritik des Epiphanios. Wien, 1865. 65. His own. Die Quellen der ältesten Ketzergeschichte. Leipzig, 1875. 66. Loofs Fr., prof. Die Handschriften der lateinischen Uebersetzung des Irenäus und ihre Kapiteltheilung/ /Kirchengeschichtliche Studien. Leipzig, 1888. 67. Mannucci U., dr. Irenaei Adversus haereses libri V/ /Bibliotheca sanctorum patrum et scriptorum ecclesiasticorum. Series 2. Vol. III. P.I-II. Romae, 1907. 68. Massuet R. Sancti Irenaei episcopi Lugdunensis et martyris Contra haereses libri V. Parisiis, 1710. 69. Same. Venetiis, 1734. Pars I-II. 70. The same with Migné – Patrologiae cursus completus. Series graeca. T. VII. Ibid. – Dissertationes praeviae in Irenaei libros – Massueti. 7 71. Ter-Mekerttschian Kar., dr. Des hl. Irenäus Schrift zum Erweise der apostolischen Verkündigung in armenischer Version entdeckt, heraus-gegeben und ins Deutsche übersetzt von Dr. Karapet Ter-Mêkêrttschian und Dr. Erwand Ter-Minassiantz, mit einem Nachwort und Anmerkungen von Adolf Harnack//Texte und Untersuchungen. Bd. LXXI. H. 1. Leipzig, 1907. Also – 2 Auflage der deutschen Uebersetzung. Leipzig, 1908. 72. Melioransky B. M., prof. From lectures on the history and doctrine of the ancient Christian Church (I-VIII centuries). Vol. I. St. Petersburg, 1910 (separate reprint from the magazine “Wanderer”) / 73. Myshtsyn V. The structure of the Christian Church in the first two centuries. Sergiev Posad, 1909. 74. Möller W. Montanismus//Real-Encyclopädie von Herzog. 2 Auf-lage. Bd. IX. 1858. 75. Montet E. Le légende d'Irénée et l'introduction du Christianisme à Lyon. Geneve, 1880. 76. Neander Aug. Allgemeine Geschichte der christlichen Religion und Kirche. Bd. I-II (4 Auflages). Gotha, 1863–1864. 77. Neumann K. J. Der römische Staat und die allgemeine Kirche bis auf Diocletian. Bd. I. Leipzig, 1890. 78. Nikolaev Yu. In search of the Divine. Essays on the history of Gnosticism. St. Petersburg, 1913. 79. Nikolsky A.I. St. Irenaeus of Lyons in the fight against Gnosticism // Christian Reading. 1880. T. I; 1881. T. I. 80. OksiyukM. F. Eschatology of St. Gregory of Nyssa. Kiev, 1914. 81. Patrum apostolicorum opera. Recensuerunt O. Gebhardt, A. Harnack, Th. Zahn. Editio minor. 1877. Lipsiae. 82. Pfaffius Chr. M. S. Irenaei episcopi Lugdunensis fragmenta anec-dota. 1715. 83. Filaret, Archbishop. Chernigovsky. Historical teaching about the Fathers of the Church. T. I. St. Petersburg, 1859. 84. Pisarev L. I., prof. Essays from the history of Christian doctrine of the patristic period. T. I. Kazan, 1915. 85. Pitra I. B. Analecta sacra Spicilegio Solesmensi parata. Paris, 1876–1891. T. II, IV. 86. Pokrovsky A.I., prof. Cathedrals of the ancient Church. Sergiev Posad, 1915. 87. Posnov M. E., prof. The origin of Gnosticism and its development // Proceedings of the Kyiv Theological Academy. 1912. November. 88. His own. Gnosticism and the struggle of the Church with it in the 2nd century // Ibid. 1912. December. 89. His own. Gnosticism 2nd century. // Ibid. 1913. September, and other articles on Gnosticism in the same magazine for 1914–1916 1 8 90. Preobrazhensky P., prot. Works of St. Irenaeus, Bishop of Lyons (in Russian translation). Ed. 2nd. St. Petersburg, 1900; with his own preface “About St. Irenaeus of Lyon and his works." 91. Preuschen Er. Passah altkirchlicher und Paschastreitigkeiten // Real-Encyclopädie v. Herzog-Hauck. 3 Auflage. Bd. XIV. 92. Rettberg Fr. W., dr. Paschastreit der alten Kirche//Zeitschrift für historische Theologie. 1832. Bd. II. Stuck 2. 93. Ropes C. J. Irenäus of Lyon//The Bibliotheca Sacra. 1877. April. 94. Sagarda N.I., prof. The newly discovered work of St. Irenaeus of Lyons "Proof of the Apostolic Preaching". St. Petersburg, 1907 (extracted from “Christian Reading” for 1907). 95. His own. The first conciliar letter of St. Apostle John the Theologian. Poltava, 1903. 96. His own. St. Irenaeus, Bishop of Lyon // Parish Reading. 1916. 97. Schürer Aem., dr. De controversis paschalibus secundo post Christi natu saeculo exortis. Lipsiae, 1859. The same with some additions in German processing - Die Paschastreitigkeiten des 2 Jahrhunderts/ /Zeitschrift für historische Theologie. 1870. Bd. II. 9 98. Seeberg R. Lehrbuch der Dogmengeschichte. Leipzig, 1908. 99. Skvortsov K., prof. Philosophy of the Fathers and Teachers of the Church. Kiev, 1868. 100. Steitz G. E. Die Differenz der Occidentalen und der Kleinasiaten in der Paschafeier/ /Theologische Studien und Kritiken. 1856. Heft 4. 101. His own. Der ästetische Character der Eucharistie und des Fastens in der alten Kirche//Ibid. 1857. 102. His own. Einige weitere Bemerkungen über den Paschastreit des 2 Jahrhunderts//Ibid. 1857. Heft 3. 103. Stieren A. S. Irenaei Contra omnes haereses libri V. T. I-II. Lipsiae, 1853. 104. His own. De Irenaei Adversus haereses operis fontibus, indole, doctrina et dignitate. Gottingae, 1836. 105. His own. Irenäus von Lyon//Encyclopädie v. Ersch und Gruber. Section 2. Bd. XXIII. Leipzig, 1844. 106. Thompson J. W. The alleged persecution of the Christians at Lyons in 177//The American Journal of Theology. 1912. July. 107. Tillemont L: Memoires pour servir a L'histoire ecclésiastique des elx prèmier siècles. T. III. Venise, 1732. 108. Troitsky V., prof. (archim. Hilarion). Essays on the history of the dogma of the Church. Sergiev Posad, 1912. 109. Völter D. Das Ursprungsjahr des Montanismus//Zeitschrift fur Wlsscnschaftliche Theologie. 1883. Heft 1. 110. Weitzel K. Die christliche Paschafeier der drei ersten Jahrhunderte. Plo...eim, 1848. 111. Werner I., dr. Der Paulinismus des Irenäus / /Texte und Untersu-…..gen. Bd. VI. Heft 2. Leipzig, 1889. 112. Wieten L. T. Irenaeus' Geschrift “Ten Bewijze der apostolische …diking”. Utrecht, 1909. 113. Zahn Th., dr. Analecta zur Geschichte und Literatur der Kirche im weiten Jahrhundert. I. Zur Biographie des Polycarpus und des Irenäus. II. Das Schreiben des Irenäus an Victor//Forschungen zur Geschichte des …..estamentlichen Kanons und der altkirchlichen Literatur. Theil IV. Er….. und Leipzig, 1891. 114. His own. Apostel und Apostelschüler in der Provinz Asien//For….ngen. Theil VI. Leipzig, 1900. 115. His own. Irenäus, Bischof von Lyon//Real-Encyclopädie für pro….antische Theologie und Kirche von Al. Hauck. Bd. IX. 3 Aufl. Leipzig, 1901 10 116. Zeigler H. Irenäus, der Bischof von Lyon. Berlin, 1871, and other works, articles and works of St. fathers, which we will indicate 11 in the notes to the text of our essay. Published according to the publication: Fedchenkov S. And Saint Irenaeus of Lyons. His life and literary activity. Sergiev Posad, 1917. Ebionite Judaizing Christians who continued to adhere to the Mosaic Law and rejected the preaching of St. Paul about the freedom of the Gentiles from the yoke of this Law. Of the New Testament writings, they recognized only the Gospel of Matthew and the Apocalypse (Editor's note). Such, for example, are these dissertations: Troitsky V. Essays on the history of the dogma of the Church. St. Petersburg, 1912; Oksiyuk. Eschatology of Gregory of Nyssa. Kiev, 1914 etc.). No. 27–29. The article is not signed. Belongs, if we are not mistaken, to Prof. II. I. Sagarde. It is based on the Latin alphabet. Wed. Preobrazhensky - in the preface to the translation of the Works of Irenaeus. Wed, approx. 2. We quote Massuet's dissertations and Irenaeus's "Contra haereses" from Migné's edition with the notation "in Migné's", often without even indicating the volume of the Greek series. See the table of contents for most of them on pp. 171–172, note 1. We quote the pages of the Latin edition with the letter “P” in front, and the pages of the German edition with the letter “S”. We often quote this article by Tsang in the abbreviated form “RE” (Real-I.....opadie), without even indicating the volume and edition On pp. 171–172, approx. 1; 193–194, approx. 2; 207–208, approx. 8 shows in detail the literature that was at our fingertips on the issue of Gnosticism, Montagonism and Easter disputes in the 2nd century.