/
Search results


Крейдун Ю. Стилистический анализ храмов Алтайской духовной миссии // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2015. Вып. 4 (20). С. 158-173. DOI: 10.15382/sturV201520.158-173
The article covers the issues dealing with missionary temple building in Altai in the 19th — beginning of the 20th century and the sources of its origins which were infl uenced by all-Russian architectural trends. We analyzed the most vivid and characteristic church buildings created under spiritual care of Altai spiritual mission staff. The work is based on methodological approach of progressively developing local system. The article presents the results of researching missionary churches and schools (19th — early 20th centuries) aimed at identifying the stylistic features of these buildings. Missionary constructions in the south of Western Siberia were fairly typical of Siberian architecture of the chronological period under study. The signs of Russian style, Classicism, Art Nouveau, Gothic elements and eclectic are presented in the panorama of buildings and constructions. The majority of school buildings were constructed by the model planning of a peasant's hut, which includes class-rooms, a recreation hall, accommodation for teachers and watchmen. Orphanage buildings had, in addition to that, a bedroom, a kitchen and a dining room. The architecture of school and orphanage buildings corresponded to the type of rural housing construction, although the decor and size of the windows of schools differed. Schools were usually decorated with simple décor elements such as cornice frieze. In some cases there were found signs of eastern influence on the architecture of the missionary buildings. Moreover, such details were the result of some additional harmonious correction of model projects made by builders. The study showed that the architectural and artistic image of liturgical and other church missionary buildings in the south of Western Siberia was created by referring to the experience of people's residential architecture and exemplary projects of church architecture of the corresponding period, as well as under the influence of local artistic tastes and spatial thinking of builders.
architecture, church architecture, Altai spiritual mission, regional features, missionary churches, missionary schools

1. Veresh S. V. Hram — obraz Vselennoj: o putjah razvitija arhitektury russkogo pravoslavnogo hrama (Church — Image of Universe: about Ways of Development of Architecture of Russian Orthodox Church), Moscow, 2010.
2. Voronin N. N. 1954 “Arhitekturnyj pamjatnik kak istoricheskij istochnik” (Architectural Memorial as Historical Source), in Sovetskaja arheologija, 1954, vol. 19, pp. 44–67.
3. Gromova E. B. 2004 “Modul' sakral'nogo prostranstva” (Modul of Sacred Space), in Kul'tura i prostranstvo. Slavjanskij mir, Moscow, 2004, pp. 27–35.
4. Krejdun Ju. A. 2009 “Kompleks Bijskogo arhierejskogo doma i katehizatorskogo uchilishha” (Complex of Bijsk Bishop House and Catechize School), in Mir nauki, kul'tury, obrazovanija, 2009, vol. 3/15, pp. 39–42.
5. Krejdun Ju. A., Sharova E. V. 2009 “Arhitektura i istorija stroitel'stva hrama Vsemilostivogo Spasa v Ulale”, in Mir nauki, kul'tury, obrazovanija, 2009, vol. 5/17, pp. 71–74.
6. Krejdun Ju. A. 2010 “Majminskij Duhososhestvenskij hram — pervoe kamennoe missionerskoe stroenie na Altae”, in Mir nauki, kul'tury, obrazovanija, 2010, vol. 6/25, pp. 45–49.
7. Krejdun Ju. A. Hramy, stany i monastyri Altajskoj duhovnoj missii: chertezhi, panoramy, 3D-modeli (Churches, Camps and Monasteries of Altai Spiritual Mission: Drafts, Panoramas, 3D-Models), Barnaul, 2013.
8. Lisenko L. M. 1987 “Russkoe derevjannoe zodchestvo” (Russian Wooden Architecture), in Derevo v arhitekture i skul'pture slavjan, Moscow, 1987, pp. 99–126.
9. Opolovnikov A. V., Opolovnikova E. A. Derevo i garmonija: obrazy derevjannogo zodchestva Rossii (Wood and Harmony: Images of Wooden Architecture of Russia), Moscow, 1998.
10. Pavlova A. L. 2001 “Oblik hrama. Sobornye hramy v russkoj arhitekture serediny — vtoroj poloviny XIX v.” (Face of Church. Cathedrals in Russian Architecture of Middle — 2nd Half of XIX Cent.), in Svetil'nik’. Cerkovnoe iskusstvo i arheologija, Moscow, 2001, vol. 1, pp. 95–104.
11. Rybakov B. A. 1957 “Arhitekturnaja matematika drevnerusskih zodchih” (Architectural Mathematics of Old Russian Architects), in Sovetskaja arheologija, 1957, vol. 1, pp. 83–112.
12. Savel'ev Ju. R. 2001 “Hramozdateli. Knjaz'ja — stroiteli hramov srednevekovoj Rusi” (Church Builders. Princes-Builders of Churches of Medieval Rus’), in Svetil'nik’. Cerkovnoe iskusstvo i arheologija, Moscow, 2001, vol. 1, pp. 59–87.
13. Starodubcev O. V. Simvolika pravoslavnogo hrama (Symbolic of Orthodox Church), in http://www.pravoslavie.ru (Date: 15.10.2011)).
14. Sulimenko S. D. Arhitektura i dialog kul'tur (na primere simvolizacii formy zavershenij russkogo pravoslavnogo hrama) (Architecture and Dialogue of Cultures (on Example of Symbolization of Form of Endings of Russian Orthodox Church)), 2004, in www.raai.sfedu.ru (Date: 15.10.2011)).
15. Chernov A. Ju. Hroniki iznanochnogo vremeni (Chronicles of Back Time), Saint-Petersburg, 2006.
Kreidun Iurii, archpriest
Крейдун Ю. А. К вопросу о религиозных связях Афона и Алтая в XIX - нач. XX-го века // Вестник ПСТГУ. Серия II: История. История Русской Православной Церкви. 2018. Вып. 81. С. 52-63. DOI: 10.15382/sturII201881.52-63
In the year of the 1000th anniversary of the presence of Russian monasticism on Mount Athos, it is reasonable to evaluate the impact of spiritual traditions of the Holy Mountain on some regions, in particular on Altai Region, where Altai spiritual mission started its activity in 1830. Athos and Altai have had close religious contacts since the second half of the 19th century. This circumstance was an important factor in dissemination of Orthodoxy among the indigenous population. The purpose of this article is to reveal and analyse the spiritual ties between the Aphonites and Christians of Altai. The beginning of active spiritual interaction between Altai and Mount Athos is connected with the icon of the Great Martyr and Healer Panteleimon, brought to Altai in 1879. Gradually, the authority of Athonite asceticism became an important part of spiritual life of the newly baptised. The donations went to Mount Athos from diff erent territories. However, the attempts to spread the tradition of Mount Athos’ monks in the monasteries of the Altai mission failed. Athos other-worldly asceticism was too much discordant with the principle of missionary openness of Altai monasteries. This article shows that the spiritual connection between Altai and Athos manifested itself in various forms of religious life, such as pilgrimages of Altai mission employees, visits of the professed from Athos monasteries to Altai, donations to monasteries of Mount Athos, publication and dissemination of spiritual and educational literature. But the most important was the tradition to order icons. Every year missionaries ordered icons on Mount Athos. Arrival of icons was accompanied with special church celebrations. Athonite icons came to be local shrines. They were pilgrimaged, which contributed to new conversions to Christianity and strengthened the faith of those baptised earlier. Athonite images contributed to the worship of certain saints. A similar role was played by relics of saints which, although in smaller numbers than the icons, were also sent from Mount Athos.
Athonite monks, icons in Athonite style, miracle-working icons, Altai, Altai spiritual mission, Russian Orthodox Church
  1. Kreydun Yu., Hrami Gorno-Altaiska I ego predmestii v XIX — nachale XXI v., Barnaul, 2010.
Kreydun Yuri, archpriest
Academic Degree: Candidate of Sciences* in Theology;
Academic Degree: Doctor of Sciences* in Art Criticism;
Place of work: Barnaul Theological Seminary; 25A Shumakova Str., Barnaul 656058, Russian Federation;
Post: lecturer;
ORCID: 0000-0002-0746-8875;
Email: krey70@mail.ru. *According to ISCED 2011, a post-doctoral degree called Doctor of Sciences (D.Sc.) is given to reflect second advanced research qualifications or higher doctorates.
Крейдун Ю. А., Талашкин А. В. Декоративное оформление колоколов тюменского завода «П. И. Гилёва сыновей» // Вестник ПСТГУ. Серия V: Вопросы истории и теории христианского искусства. 2019. Вып. 35. С. 163-180. DOI: 10.15382/sturV201935.163-180
This article deals with the decor of the bells of the factory P.I. Gilyov and Sons in Tyumen’. The merchants Gilyovs (Russ. Гилёвы) are the major Syperian dynasty of bell masters that for 200 years cast bells for the whole region. At present, 50 bells made by the Gilyovs are known, and 25 more bells were presumably made by them. The works of the factory were awarded at international and all-Russian industrial exhibitions, as well as by the letter of gratitude of His Majesty Emperor Nicholas II. The decor of the bells is represented by a wide range of typical ornaments that are combined in variations in differents groups of bells. Particularly rich adornment is seen on big bells, where one can fi nd ornamental friezes, professionally made iconic images, inscriptions. The article establishes time periods in the development of artwork on the bells, raises questions about loans of elements of decoration from other manufacturers; the most typical decorative elements are classifi ed and given names. Particular attention is paid to the question about the colouring of the whole bell or its fragments. The attribution of Siberian bells poses a diffi cult problem because the majority of the items preserved are not signed by the authors. The article provides photographs of the decorative elements of the Gilyovs’ factory, which allows one to acquire an impression of the appearance of the bells and to attribute newly-found unsigned bells.
bell, Gilyov, Kondakov, bells in Siberia, decor of the bell, metal colour, ornament
  1. Bezrukova N. (2013) Istoriia moego roda i ego vklad v razvitie Sibiri s serediny XVII v. do nashikh dnei [The History of My Family and its Contribution to the Development of Siberia from the Mid-17th to the Present Day]. Moscow (in Russian).
  2. Dereviannaia rez'ba Tiumeni (1984) [Wood Carving of Tyumen’]. Sverdlovsk (in Russian).
  3. Glushetskii A. (2010) Kolokol'noe delo v Rossii vo vtoroi polovine XVIII — nachale XX veka. Entsiklopediia liteishchikov [The Craft of Casting Bells in Russia in the 2nd Half of the 18th — Early 20th Centuries. Encyclopaedia of the Moulder]. Moscow (in Russian).
  4. Kostina I. (2015) Kolokola XIV — XIX vekov [Bells of the 14th — 19th Centuries]. Moscow (in Russian).
Kreydun Yuri, archpriest
Academic Degree: Candidate of Sciences* in Theology;
Academic Degree: Doctor of Sciences* in Art Criticism;
Place of work: Barnaul Theological Seminary; 25A Shumakova Str., Barnaul 656058, Russian Federation;
Post: lecturer;
ORCID: 0000-0002-0746-8875;
Email: krey70@mail.ru. *According to ISCED 2011, a post-doctoral degree called Doctor of Sciences (D.Sc.) is given to reflect second advanced research qualifications or higher doctorates.
Talashkin Alexey
Place of work: Siberian Centre of Bell Art; 229 (Offi ce 1) Bolshevistskaya Str., Novosibirsk, 630083, Russian Federation;
Post: Deputy Director;
ORCID: 0000-0002-4633-8723;
Email: talashkin@mail.ru.