The Greek Orthodox Archdiocesan
Cathedral of the Holy Trinity

In the fall of 1891 there were about 500 male Greeks and perhaps 20 Greek women in New York. The establishment of the Athena Brotherhood intertwined Hellenism and Greek Orthodoxy; from these few sprung forth the first Greek association in this hemisphere and the Holy Trinity Greek Orthodox parish. A small part of an Evangelical church on West 53rd Street near Ninth Avenue was rented at $50.00 per month. Holy Trinity - the second Greek Orthodox church in the Americas and the first in New York City - had found its first home.

In fits and starts the fledgling religious community began to grow. Chartered by a special act of the New York State Legislature in 1896, it occupied several locations. In 1904 a permanent church building, an Episcopal church of Gothic architecture at 153 East 72nd Street, was purchased. The first service was held on April 3, 1904. Later that same year, the dynamic Father Methodeos Kourkoules assumed the pastorate and remained its benevolent and resolute spiritual leader until 1940.

The parish’s commitment to education was evident from the beginning. Several parishes, together with Holy Trinity, began a cooperative effort in 1911 to found the Greek American Institute in the Bronx. In 1949 the parish itself established The Cathedral School.

On the night of January 18, 1927, the Holy Trinity Church on East 72nd Street burned to the ground. Services were moved to St. Eleftherios Church on East 24th Street. In October 1929, with the collapse of the stock market, foreclosed land and buildings were available at ridiculously low prices. Land was purchased at the present location and a new church was built.

Mrs. Eleanor Roosevelet, wife of then Governor Franklin D. Roosevelt, laid the cornerstone of the beautiful Byzantine edifice on September 14, 1931. Incredibly enough, within five months the building was completed and Holy Trinity moved to its present location on March 4, 1932. Its total cost amounted to $577,000. Archbishop Athenagoras, later Ecumenical Patriarch (1947-72), consecrated the Cathedral on October 22, 1933 and characterized it as “The Cathedral of all of Hellenism in America.” Through the years, many exemplary clergy and lay leaders brought dedication and vision to Holy Trinity.

With the enthronement of Archbishop Iakovos on April 1, 1959, who was to serve for 37 years until his retirement in 1996, a new and significant era began at the Cathedral. He designated it as the Archdiocesan Cathedral in 1962 and eventually assumed direct supervision of its overall administration.
In 1970, extensive renovation and decoration of the Cathedral began. The interior is filled with impressive Byzantine mosaics by Sirio Tonelli, imported Italian stained glass in true Byzantine colors and forms and Botticini marble for walls, columns and the altar area. The iconography on the dome, pendantives and other areas, is the work of Georgios Gliatas, a student of the renowned 20th century iconographer, Fotis Kontoglou.

His Eminence Archbishop Demetrios was enthroned at Holy Trinity Cathedral on September 18, 1999 as Primate of the Greek Orthodox Church in America.
 

The prophetic words of Archbishop Iakovos are as true today as when first uttered in 1960: “The Cathedral is not meant to be solely a religious center or simply a place of worship or a home of Christian benevolence. It must be made to symbolize America’s Greek Orthodox Church and Community and in general to reflect the entire Hellenic ‘Omogenia.’ It shall be our primary commitment to elevate and expand it in all religious aspects so that we shall ever be proud of this jewel of Orthodoxy.”

The Church Building
Since the days of Constantine the Great, the Orthodox Church has been known for her rich and ornate houses of worship. It is a tradition steeped in iconography, mosaics, frescos and other forms of art, each contributing to make the church a representation of heaven on earth. They are fitting places for the King of Kings, which explains the extensive use of opulent royal colors such as gold, purple, red and imperial blue. The architecture and iconography serve to support the liturgy as the liturgy supports the church. The interior is designed to speak to the worshipper, to establish a mood and to preach The Gospel through architecture and art, as our hearts and minds are elevated to God in praise, thanksgiving and petition. When we are at worship, it is as if time stands still.

The building represents both heaven and earth, with the highest architectural point representing heaven. Though Orthodox churches may vary in shape, many, including the Cathedral, are built in the form of a cross. A dome is placed over the intersection of the cross, and usually has painted or mosaic images filling the space. Our Cathedral has a painting of Christ Pantocrator (above) who looks over the assembled congregation entering His Eternal Kingdom. He hears our prayers and reminds us of His Lordship over all creation. Churches can also be rectangular or round, but no matter the form, the church is always divided into three parts: the Narthex, the Nave and the Apse. This division into three is the first symbol you will find of the Trinity that is symbolized throughout the church in so many forms.

Upon entering the front door, you are in our Exonarthex, a small, barrel vaulted spaced covered in gold mosaic. A mosaic of the Holy Trinity, shown as The Hospitality of Abraham, is the first time an icon is seen in our church. It is above the next set of doors that lead into the Narthex, which is the vestibule of the church, its true entrance, representing the earthly world from which we are called to repentance. Over the entry to each of the three sets of doors in the Narthex are mosaic icons. Over one door is a mosaic of an Angel With a Child, a fitting image to be over the doors leading to our school. As you turn right, above the entry to the main body of the church there is a mosaic of Christ with the Theotokos and St. John the Baptist. While in the Narthex you will see painted icons, and a gold Gospel book, in special stands surrounded by candles. Icons, always prominently placed, remind us that Christ and the Saints are our unseen hosts. One’s first act is to venerate the icons by making the sign of the cross and lighting a candle as a reminder that you are to reflect the light of Christ in the world as well as make a votive offering in memory of the dead and for other special intentions.

One proceeds from the Narthex to the Nave, the main body of the church which symbolizes the entrance of the Christian into the Kingdom. You walk down wide aisles lined with Byzantine icons “written” by Giorgios Gliatas. Rounds mosaics of the Apostles are high on the walls over the marble arches supported by Corinthian columns.. In some churches, the Apostles are placed over columns or arches as they represent “the pillars” of the Church. Among other saints are Saints Gregory the Theologian, Demetrios, Irene, George, Photios and Nektarios.

At the end of the left aisle, in that arm of the building’s cross (the Left Transcept), you enter a small chapel dedicated to Saint Nicholas, Archbishop of Myra in Lycia in Asia Minor, who lived in the 4th century and who became known as The Miracle Worker. In addition to the large mosaic on the wall and the silver covered icon of the Saint, we have the gold container which contains relics of Saint Nicholas, including a small vial of the holy oil (myron) which perpetually flowed from the Saint’s head.

As you exit the chapel, the wall on your left, which will lead to the icon screen, or iconostasis, is a large mosaic written in Greek of the Ten Commandments, with Moses and Mt. Sinai portrayed. The wall across the nave in the right transcept has a mosaic, also written in Greek, of the Nicene Creed, the basic statement of our Orthodox faith. The two walls act as a bridge between the Old and New Testaments and it is fitting they flank the altar.

The Right Transcept has a special icon and votive stand dedicated to the Theotokos, as Panaghia Myrtidiotissa. There are other icons as well, so the space surrounds us with God’s wisdom, along with the great beauty of His saints.

While the floor of the church represents the earthly world, the Sanctuary, or Altar, where the clergy officate, is raised by a series of stops, suspending it, as it were, between heaven and earth. The marble apron from which it rises is the Soleas and the first plateau leading to heaven through the teachings of the Gospel and the grace mediated through the Sacraments. Flanking the Soleas on the left is the marble and mosaic puplit, from which God’s words is preached. The right side has the Bishop’s Throne for the Archbishop or other Bishops when they preside.

The Altar is in the Apse, the top of the cross form. It symbolizes the end of the journey from one realm to another. The Apse in our cathedral has five tall stained glass windows; the center one of Christ and the others showing his 12 Apostles. The natural and candle light reflecting off them automatically leads us to look at the top of the Apse itself with the large icon of the Theotokos Enthroned and then into the dome itself, where Christ Pantocrator is represented along with His angels. His strength encourages us in our struggles and is a constant reminder that our spiritual and earthly aims should be upward towards heaven.

ICONS
Holy icons are sermons in form and color; prayers enshrined on painted wood or other material, and sanctified by a church blessing to assist worshippers in their heavenly ascent. They belong in the realm of theology and art. We kiss them in reverence intented for those portrayed. Icons are windows through which worshippers gaze into the world beyond time and space, giving reassurance that time spent on earth is only the start of another fuller life. As Christ used His physical body to communicate with humanity, so does the church today use wood and other elements of the material world to make God known to us. Through icons, the Church honors angels, saints and martyrs, but also the living image of God that every human being bears. During services the priest censes the icons first and then the entire congregation.

There is a hierarchical plan in which icons are arranged in the church. As you have seen, the highest point is the Dome that is reserved for Christ. Slightly lower, but high on the East wall in the Apse is our painting of the Theotokos, the link betweem Creator and His creation. The next level down shows the angels. Then come the Apostles and then the saints. All together, they constitute the Church triumphant in heaven. The ground level is reserved for us mortals. Thus, around and below Christ is gathered His entire company of friends and faithful.

The iconostasis, or icon screen is a standard feature in all Orthodox churches and separates the nave from the sanctuary which is the epicenter of holiness. It is symbolic of the Temple veil in Hebrew worship that separated the Holy of Holies from the remainder of the Temple. On the screen are icons that, in the case of our Cathedral, are life-sized mosaic figures on gold backgrounds. They are of The Holy Trinity, The Theotokos, Christ, Saint John the Baptist and the Archangels. The icon screen always has several doors. The largest is the central set, or Royal Doors, and are called such in view that Christ the King is carried through them in celebration of the Eucharist as the priest brings the precious gifts of the body and blood to the faithful. Christ is the door leading to communion with the Father by the Spirit. The side doors, or Deacons doors, are used by the servers and altar boys.

The Holy Altar, or Holy Table, is the marble slab where we center our services. From the first 300 years of Christianity, when worship was conducted underground in the Catacombs, the Liturgy was celebrated on the graves of the early martyrs on the dates of the anniversaries of their deaths. From this custom has come the practice of placing relics of martyrs in the Holy Altar of each church upon its consecration. It reminds us that suffering and persecution are part of Christian witness.

In the center of the Holy Altar sits the Tabernacle. In the Old Testament it was where the tablets of the Ten Commandments were kept. In the New Testament, it is where the Lord Jesus dwells. His precious Body and Blood are ever reserved in the Tabernacle which is why Orthodox Christians make the sign of the cross whenever they pass the Sanctuary.

The Gospel Book is enthroned continually on the Holy Altar and is where Christ is present as the Word of Life. And above it all is the Eternal Light, the votive lamp suspended from the ceiling. It burns constantly to signify that the Lord Jesus, the Light of the World, is present in the Tabernacle.
As you leave the Nave through the wide aisles lined with columns, your attention will be drawn to the three mosaic icons over the doors. Facing you from the left to right are the Parable of the Sower and the Miracle of the Loaves and Fishes. Featured further above in the Choir loft is the magnificent icon of the Triumphant Entry into Jerusalem.

Come, be inspired! See all that Holy Trinity Cathedral
has to offer with its many ministries and programs.

THE CATHEDRAL SCHOOL is a nonprofit, co-educational, independent school serving New York families from a variety of backgrounds from Nursery through Grade 8. In the 21st century, the school continues to understand its mission in terms of the ancient Greek tradition of paideia, which conceived of education as character formation, the nurturing of responsible citizens, and the pursuit of excellence in all its forms. Visit cathedralschoolny.org or call 212.249.2840 for more information.
 

SUNDAY SCHOOL & GREEK AFTERNOON SCHOOL both provide opportunities for children to learn more about our Orthodox faith and Hellenic heritage. For more information, call the Cathedral office at 212.288.3215.
 

CATHEDRAL LADIES PHILOPTOCHOS is the philanthropic institution of the Cathedral. Greek Orthodox women in the United States have been dedicated to the service of humanity for over 100 years. The Philoptochos, literally, “friend of the poor,” is one of the oldest and most effective philanthropic agencies of the Church. Visit thecathedralnyc.org/ladies-philoptochos for information on joining and participating in the Cathedral Philoptochos.

CATHEDRAL FELLOWSHIP is a ministry that provides spiritual, educational, philanthropic, cultural and social opportunities to its members and supporters. The organization offers opportunities for Christian stewardship, service and volunteering. The Fellowship offers Adult Greek Language Classes in the fall and spring as well as Greek Dance Classes every Monday at 7:30 pm. Please visit the Fellowship Bookstore every Sunday after liturgy. Meetings are the 1st Thursday of each month at 7:00 pm.
 

FOS (Forum on Orthodox Spirituality) is a ministry created in response to the need voiced by New York-area professionals for deeper spiritual illumination and nourishment. FOS aims to transform lives by drawing attendees into a fuller understanding of Orthodox faith and worship, all in the context of contemporary society. FOS also seeks to build strong relationships and a sense of community. FOS meets on Tuesday at 7:00 pm when in session.

SUPPORT & BEREAVEMENT GROUP: The Support Group for Emotional Distress is geared towards Greek-Americans who come together to help one another with problems involving mental illness. Meetings are held the first Thursday of each month at 6:30 pm.

GOLDEN CIRCLE is a ministry for those in their golden years. Events include informative lectures, trips and cultural events and Church and philanthropic projects. Meet old friends and make new ones the 1st Wednesday and 3rd Thursday of each month at 11:00 am.
 

BIBLE STUDY meets every Wednesday in the Cathedral Boardroom. The group studies the books of the Old and New Testaments as they relate to an Orthodox Christian’s spiritual development. Bible Study newbies, newcomers and guests are all welcome to attend the informal gatherings. Join us for Bible Study every Wednesday at 6:00 pm.
 

CATHEDRAL PARENTS SOCIETY explores parenting challenges and concerns in a Christian context with other parents, clergy, and invited speakers. Parents work together to prepare their children for life’s challenges and joys. Meetings are led by Fr. Frank and occur monthly. Please call the Cathedral office for exact scheduling.

THE CATHEDRAL CHOIR, under the direction of Dr. Dino Anagnost, Dean of Music, has been widely acclaimed for the magnificence of its musical offerings during the Divine Liturgy on Sunday mornings. The Metropolitan Singers/Greek Choral Society is conducted by Dr. Anagnost and presents its annual Christmas Concert “Under a Byzantine Dome” at the Cathedral in December.
 

TELEVISION AND INTERNET MINISTRIES allow the Cathedral to minister to those who are unable to attend Church services. Faithful from across the USA and around the world “tune-in” to the live broadcast. The Divine Liturgy can be viewed on the internet from 10:00 am to 12 Noon every Sunday. Check your cable service for local availabilities.
 

MONTHLY HOLY UNCTION SERVICE Oil is used in this Sacrament as a sign of God’s presence, strength, and forgiveness. After the reading of seven epistle lessons, seven gospel lessons and the offering of seven prayers, which are all devoted to healing, the priest anoints the body with the Holy Oil. It is offered to all who are sick in body, mind, or spirit. All are welcome on the 1st Thursday of each month at 5:30 pm.
 

For more information:
Call the Cathedral office at (212) 288-3215,
visit www.thecathedralnyc.org
or email info@thecathedralnyc.org

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Greek Orthodox Archdiocesan Cathedral of the Holy Trinity
AN INSTITUTION OF THE GREEK ORTHODOX ARCHDIOCESE OF AMERICA
319 East 74 Street, New York, NY 10021