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remained cordial but with a revised constitution adopted in 1914 and the transfer of spiritual allegiance from the
Patriarchate of Jerusalem to the Church of Greece, membership at the Holy Trinity Church became limited to those of Greek descent only. This caused tension within the diverse congregation and, as such, the Lebanese and Russian Orthodox members received strong encouragement to seek an alternative location for worship. Although regular services continued to be held at the Holy Trinity Church for some time, when the St George Antiochian Orthodox Cathedral in Redfern was opened by the Orthodox Lebanese members in 1920, official relations between the groups came to an end. The Orthodox Russians also followed suit, moving from the Holy Trinity Church at a similar time to hold their services at the St George Cathedral.
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chance to better their lives by amassing their fortunes in a developing settlement. Although the
Lebanese migrants, known originally as Syrians, made a more permanent move by bringing their families and culture with them, the Greek migrants saw their Australian experience as a temporary measure to build their financial security before returning home to the Motherland and their families in Greece. As such, these migrants were largely young single men with no intention of settling in Australia or at least not until they were financially well established and could bring their wives and families from Greece to join them. For the majority, however, Australia was a place where they could make a fortune and then return to Greece to enjoy the hard-earned fruits of their labour.
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years but, during this time, the church and its community experienced the beginning of the friction that would play a significant role in its history. During his term, Fr
Marinakis was accused of being preoccupied with money and his business activities, to the detriment of his duties to the church and the school that taught the traditional culture and the modern Greek language to the children of the congregation. Fr Marinakis withstood much of this criticism but, after losing the support of the Greek Orthodox Community, was dismissed in 1923 and replaced by Fr Athinagoras Varaklas. Fr Varaklas was to become the central figure in the division within the Community and the church's congregation that was to shape the Orthodox history in Australia over the next 10 years.
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they arrived, there were no religious or social institutions to support them as they settled into a new country. The migration experience was a binding force within these groups and together they established, among other things, the Holy
Trinity Greek Orthodox Church to service the needs of the growing community. Religion had an important role during this settlement period because the church was an institution through which the new migrants could practice and maintain their traditional culture, values and language. Developing a united community was also important for social interaction and support and the church became a centre of stability for these migrant groups in the Australian society.
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community while being a venue through which they could practice and sustain their traditional culture, values and language. Being the first
Orthodox church established in Australia, the Holy Trinity Church represented a centre of stability in the lives of these new immigrants and provided a unified institution that could counter their feelings of social and cultural isolation. Today, over 100 years since the early days of its establishment, the Holy Trinity Church continues to play a role in the Greek-Australian experience as a spiritual centre for Christian Orthodox worship in NSW.
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Sophia
Cathedral, the Holy Trinity Church would, along with conceding some administrative dominance, take on joint responsibility for the significant financial debt St Sophia Cathedral had acquired during its construction. At the time, St Sophia Cathedral was A£4,800 in debt and the trustees at the Holy Trinity Church were concerned that that amount would bankrupt the church. However, after a prolonged period of co-existence, the two churches were finally reconciled into the one Community, the Greek Orthodox Community of Sydney and NSW, in April 1945.
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priest's residence) was funded entirely by the congregation. Since the late nineteenth century when the early members migrated and settled in Sydney, the church has been a centre of stability to its congregation and a place where people could meet and practice their traditional culture, values and language. The subsequent interaction and support network was essential to the settlement of these communities in
Australia and, as a result, the Holy Trinity Greek Orthodox Church has been a dedicated place for Christian Orthodox worship for over 100 years.
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faction, maintained that he was the parish priest at the Holy
Trinity Church and that he would continue to lead its religious services. With the break between the factions and the move of the Metropolita and his supporters to the St Sophia Cathedral, Fr Varaklas was able to resume his priestly responsibilities and did so until he left Australia for the US, with significant honours by the Community and his congregation, in 1932.
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Ecumenical
Patriarchate established the Greek Orthodox Metropolis of Australia and New Zealand in 1924 and appointed Dr Christoforos Knitis as the Metropolitan. This action caused an intense dispute between the Greek Community of Sydney and the new religious authority, the Greek Orthodox Metropolis of Australia and New Zealand, thus dividing the community into those in support and those opposing the Metropolitan.
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back in Greece. There was a significant fear in the community that marriages would not be valid in the
Motherland if they were not conducted in a recognised religious institution by an appointed Orthodox priest. To counter these growing concerns, the community decided to attract a Greek priest to Australia, largely through the construction of the first dedicated Greek Orthodox church in Australia.
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new immigrants who were still, overwhelmingly, single men with little to no understanding of the language and with few marketable employment skills. This institutional structure was important to the new migrants in helping them get established in a new country and integrate into their own community and the broader Australian society while maintaining their traditions, values and cultural identity.
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Sydney in March 1899, Fr Serafeim, along with Fr Athanassios Kantopoulos from Melbourne, led the Easter and official consecration ceremonies at the Holy Trinity Church on 16 April 1899. For a community of only approximately 500 faithful, the erection and consecration of a designated church and priest residence was a great achievement for Sydney's developing Orthodox community.
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communities to sustain the cultural and religious practices brought with them from their homeland, as well as being an inclusive unit that could withstand the cultural and social isolation of the new country. Through the assistance of these communities, the new migrants tended to settle in clusters and, with the Greek and Lebanese communities, these areas were Surry Hills,
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The Holy Trinity Greek Orthodox Church has State significance for its association with the migrant communities that settled in Australia, particularly in Sydney, in the late nineteenth century. Originally, these groups were largely made up of Christian Orthodox Greeks, Lebanese and Russians and, when
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The interior of the church is well decorated with representations and symbols of iconography. There are also a number of original artefacts still in use including the alter, the main chandelier (as well as a number of others), a selection of hanging lamps and two candle stands inscribed with the date
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in 1927. This definitive split in the Orthodox Community was also a result of Fr Varaklas not recognising or accepting Knitis or the authority of the newly formed Metropolis and his refusal to step down from his duties at the Holy Trinity Church. Varaklas and his supporters, the anti-MetropArchbishop
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From the early years of the twentieth century, the Orthodox Greeks in Australia had been under the spiritual jurisdiction of the Church of Greece, an autocephalous branch of the Ecumenical Patriarchate of Constantinople. In an effort to reclaim its authority over the Australian Orthodox branches, the
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With a newly built church serving such a diverse congregation, the Holy Trinity Church was in need of a bilingual priest and, after approaching the Patriarchate of Jerusalem, Father Serafeim Phocas was appointed as the first accredited resident Orthodox priest for the Holy Trinity Church. Arriving in
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The migration experience was a binding force within these communities and these newly established institutions were able to provide food, shelter, supplies and a stable family-type environment for the migrants that followed. These strong connections promoted ethnic unity and enabled the newly settled
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When some did return home to Greece, news of Australia spread and chain migration began with family and friends of migrants going abroad to join them. As migration continued, a community developed in Australia with the implementation of the necessary organisations and structures needed to support the
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The Holy Trinity Greek Orthodox Church is aesthetically distinctive and prominent in its streetscape. Originally built in the Byzantine style of architecture (perhaps reflective of how highly the founding congregation regarded their Byzantine Christian heritage, the church was constructed to hold up
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During Fr Serafeim's term as the resident priest at the Holy Trinity Church, he officiated in hundreds of religious ceremonies. However, he was obliged to step down from his position in 1913 due to bad health. During his term, however, relations between the Orthodox Greeks, Lebanese and Russians had
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as well as working towards the construction of a dedicated Greek Orthodox church to service the needs of the growing community. Particularly amongst the Greek community, a legitimate church was essential in ensuring that their religious celebrations were recognised both in the new community and also
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Religious institutions were also particularly important in the experiences and settlement of the new immigrants in Australia. In the very early days of the migration of Orthodox Greeks, Lebanese and Russians, there were no dedicated churches in which the migrants could worship but the celebration of
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The Holy Trinity Greek Orthodox Church has State significance as a representative example of an Orthodox church in NSW. Holy Trinity, in itself, is a doctrine that underlies all theology and spirituality in the Orthodox faith and its foundation, on May 29, is representative of the day the Byzantine
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With the departure of Metropolita Knitis in 1928 and the subsequent term of Metropolita Timotheos Evagelinides from 1932 to 1947, significant efforts were made to reconcile the opposing factions. However, there was considerable hesitation from the Holy Trinity Church in that, by reconciling with St
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With the retirement of Fr Serafeim, the leaders of the Greek Orthodox Community approached the Church of Greece for another priest to serve the congregation and, in late 1913, Fr Dimitrios Marinakis arrived in Sydney. Fr Marinakis served as the resident priest at the Holy Trinity Church for some 10
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The Holy Trinity Greek Orthodox Church has State significance as the first Greek Orthodox Church established in Australia and the Southern Hemisphere. Built in 1898, this church played an important role in the settlement of immigrant communities in Sydney in the late nineteenth century. The church
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The Holy Trinity Church was constructed with the intention that it would be a place of worship for the Orthodox faith, whether its congregation was Greek, Lebanese or Russian. All doctrinal groups were acknowledged by the Ecumenical Council of Constantinople and so were regarded as sister churches
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The Ayia Trias (Holy Trinity) Greek Orthodox Church has state significance as the first dedicated Greek Orthodox church to be built in Australia. Constructed in 1898 to serve the growing migrant Orthodox community in Sydney, the Holy Trinity Church (along with the land it sits on and the adjacent
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Orthodoxy arrived in Australia in the late nineteenth century when significant numbers of Greek, Lebanese and Russian immigrants made their way here from their homelands. The early migrants were attracted to Australia for a number of reasons, but particularly by the prospect of a new land and the
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in Sydney to be available for regular Orthodox worship, pending the construction of a Greek Orthodox Church. These services were conducted by Archimandrite Dorotheos Bakaliaros who, from 1895, was the first Greek Orthodox priest in Australia to administer religious services to the communities of
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The first step in the construction of the Holy Trinity (Ayia Trias) Church, this being the first Greek Orthodox place of worship in Australia, was the laying of the foundation stones in an official ceremony on 29 May 1898. This date is significant in the history of Orthodoxy, being the date the
648:
Although the Holy Trinity Greek Orthodox Church was the first of its kind in Australia, it is representative of religious buildings in Sydney that were built to service the needs of the community. Churches have always played an integral role in the community as places where people can meet and
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As many religious buildings in NSW, the Holy Trinity Greek Orthodox Church is aesthetically distinctive in its streetscape. The facade of the church was altered in 1931 and replaced with an Inter-War Romanesque design, headed by an arched leadlight window over a triple arched doorway. However,
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The Holy Trinity Greek Orthodox Church has State significance for the important role it has played, and continues to play, in the lives of the Orthodox community in Sydney. For the early migrants who knew very little of Australia, the church was significant in helping them to settle into the
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The ceremony to lay the three foundation stones in 1898 was presided over by Archimandrite Dorotheous, who conducted the service in Greek, and was attended by the Consuls-General of Greece and France, the Consuls of Russia, Argentina and Sweden and a large congregation of Orthodox Greeks and
452:. During this period, Archimandrite Dorotheos also encouraged the construction of a dedicated church for the parishioners and, in late 1897, fund-raising efforts had begun. Within six months, the land had been donated by Ioannis Cominos (the brother of Athanassios), and donations of
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in Constantinople fell to the Ottoman Turks in 1453 and it has since become the date on which all Holy Trinity churches are founded. Through this tradition, 29 May has also become the date that represents the courageous extension of Hellenism and Orthodoxy around the world.
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The fund-raising efforts continued at the ceremony with a further A£190 collected. Along with the money already raised, the construction of the Holy Trinity Church was underway and, by 1899, it was completed and furnished for a total of A£848 and eight
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The church does, however, have a number of both decorative and practical artefacts that date from the period of construction. Further analysis of these items could provide insight into the origins of the church and the period in which it was built.
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Lebanese. The three stones were laid (two in opposite corners, and one in the centre where the altar would be placed) and within each stone was placed a small iron cross, a bottle of holy water and a collection of English and Greek silver coins.
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Over the next few years, Metropolita Knitis and the Holy Trinity Church experienced many turbulent times and conflict between these opposing factions. So much so, the Metropolita Knitis and his supporters established a separate church,
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For the continuation of the Orthodox faith, however, this pattern of worship was far from ideal. In 1897, led by Athanassios Cominos, an interim committee was established with the intention of founding the Greek Community of NSW in
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Although the Holy Trinity Greek Orthodox Church was the first to be established in Australia, it does not appear to have potential to reveal further information that would contribute to a great understanding of the site.
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within the Orthodox faith. Financial contributions towards the construction of the Holy Trinity Church were also made by Lebanese migrants, some of whom also served within official positions in the Orthodox community.
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The presence of a number of Greek Orthodox churches in Sydney and NSW ensures that the Holy Trinity Greek Orthodox Church is not rare in NSW today. However, being a foundational church, it is uniquely significant.
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sustain their social, cultural and religious practices. As well as this, the Holy Trinity Church is also significant for the role it has played in providing stability in the newly settled immigrant communities.
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although it has undergone some modification, the design and scale of the Holy Trinity Greek Orthodox Church ensures the building maintains its prominent position in the streetscape and in the community.
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provided an institutional structure to support the migrants while being a communal venue through which they could maintain the traditional culture, values and language of their homeland.
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The facade of the church was replaced with an Inter-War Romanesque construction in 1931. The priest's residence at the rear of the property has undergone a complete internal renovation.
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of donation (1899). An extensive collection of original artefacts is currently housed at the office of the Greek Orthodox Community of NSW Ltd in a museum/archival resource centre.
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The church is in very good condition with a high degree of original fabric (including the alter, a number of chandeliers, a selection of hanging lamps and two candle stands).
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The place has a strong or special association with a person, or group of persons, of importance of cultural or natural history of New South Wales's history.
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The place has a strong or special association with a particular community or cultural group in New South Wales for social, cultural or spiritual reasons.
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The place has potential to yield information that will contribute to an understanding of the cultural or natural history of New South Wales.
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major religious holidays (particularly Christmas and Easter) did continue through makeshift services being conducted by travelling priests.
1169:"The Russian Orthodox Presence in Australia: The history of a church told from recently opened archives and previously unpublished sources"
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The Church of the Holy Trinity - Bourke and Ridge Streets, Surry Hills, Sydney: 1898-1998, 100 years of history of Greeks and Orthodoxy
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window above a triple arched entranceway. The original facade is, however, still discernable upon entering the foyer of the church.
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roof. As a result of these alterations, the entrance to the church is now framed by two brick towers and is headed by an arched
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Empire fell to the Ottoman Turks in 1453 (this is also the date that all Holy Trinity Churches in the world are founded).
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of the church was replaced with a two-storey Inter-War Romanesque construction of face brick with rendered dressings,
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The place is important in demonstrating the course, or pattern, of cultural or natural history in New South Wales.
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The place possesses uncommon, rare or endangered aspects of the cultural or natural history of New South Wales.
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390:, Australia. It was designed by C. R. Summerhayes and built from 1898 to 1931 by J. Noble. It is also known as
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In the meantime however, the Orthodox Greeks turned to the Anglican Church who opened the doors of the
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Persons and Events in Orthodoxy - Historical moments in the development of Orthodox Christianity
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published by the State of New South Wales (Department of Planning and Environment) 2018 under
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The Lebanese Settlement Committee - Translation of the Lebanese Adventurer Broadcasts (1982)
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Text is licensed by State of New South Wales (Department of Planning and Environment) under
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390 had been collected from the Orthodox community to go towards the building project.
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427:(which was to become the hub of Orthodox immigration by the late nineteenth century).
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The church is in very good condition with a high degree of intact original fabric.
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398:. The property is owned by Greek Orthodox Community of NSW. It was added to the
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Lebanese Settlement Committee (in conjunction with DIEA and Radio 2EA) (1983).
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705:"Holy Trinity, Surrey Hills, NSW – The Greek Orthodox Archdiocese of Australia"
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Understanding the Greek Orthodox Church: Its faith, history, and practice
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Family, Work and, Unemployment: A Study of Lebanese Settlement in Sydney
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Beyond the Rolling Wave: A thematic history of Greek settlement in NSW
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New South Wales State Heritage Register sites located in Surry Hills
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In the Wake of Odysseus: Portraits of Greek Settlers in Australia
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Churches listed on the New South Wales State Heritage Register
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Chryssavgis, Fr Miltiades & Chryssavgis, Fr John, 1985.
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Holy Trinity Greek Orthodox Church; Ayia Trias; Agia Triada
68:
1053:
Transplanting the Agora: Hellenic Settlement in Australia
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Lebanese Settlement in New South Wales: A Thematic Study
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on 28 May 2010 having satisfied the following criteria.
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Lebanese Migration and Settlement in Sydney, Australia
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This Knowledge (XXG) article was originally based on
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Department of Immigration and Ethnic Affairs (1984).
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Holy Trinity Greek Orthodox Church was listed on the
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1180:The Greek Orthodox Church - Foundation Stones Laid
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1310:Romanesque Revival church buildings in Australia
1265:Holy Trinity Greek Orthodox Church, Surry Hills
870:Dept of Immigration & Ethnic Affairs, 1984.
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50:of the Holy Trinity Church, pictured in 2007.
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1071:Australians and Greeks: 2 - The Middle Years
1140:: CS1 maint: numeric names: authors list (
1080:Australians and Greeks: 3 - The Later Years
1062:Australians and Greeks: 1 - The Early Years
685:Greek Orthodox churches in New South Wales
20:
1216:Turnbull, Craig; Valiotis, Chris (2001).
1087:Greek Orthodox Archdiocese of Australia.
979:Callinicos, Reverend Constantine (1918).
269:Greek Orthodox Parish of the Holy Trinity
29:Greek Orthodox Church of the Holy Trinity
801:Department of Planning & Environment
1241:New South Wales State Heritage Register
1160:State Heritage Register Nomination Form
933:Greek Orthodox Community of NSW website
796:New South Wales State Heritage Register
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680:Greek Orthodox Archdiocese of Australia
576:New South Wales State Heritage Register
400:New South Wales State Heritage Register
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1024:Convy, Paul; Monsour, Dr Anne (2008).
879:Convy, Paul & Monsour, Anne 2008.
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1295:Greek Orthodox churches in Australia
1089:"History of the Church in Australia"
861:Lebanese Settlement Committee, 1983.
791:"Holy Trinity Greek Orthodox Church"
18:Church in New South Wales, Australia
1149:Monsour, Anne; Convy, Paul (2008).
1001:Constantelos, Demetrios J. (1982).
1237:Holy Trinity Greek Orthodox Church
1033:Costadopoulos-Hill, Maria (1979).
378:located at 626–630 Bourke Street,
369:Holy Trinity Greek Orthodox Church
75:Holy Trinity Greek Orthodox Church
24:Holy Trinity Greek Orthodox Church
14:
1167:Protopopov, Michael Alex (2005).
1110:"Greek Orthodox Community of NSW"
1108:Greek Orthodox Community of NSW.
295:New South Wales Heritage Register
1305:1898 establishments in Australia
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1250:, accessed on 14 October 2018.
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924:Costadopoulos-Hill, Maria, 1979.
834:Fr Serafeim died 15 August 1917.
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956:Protopopov, Michael Alex, 2005.
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1051:Dimitreas, Yiannis E. (1998).
915:Turnbull & Valiotis, 2001.
675:Saint Sophia Cathedral, Sydney
1:
523:to 400 patrons. In 1931, the
852:Dimitreas, Yiannis E., 1998.
843:Gilchrist, vol 1, 2 & 3.
1239:, entry number 1816 in the
1207:Tsingris, Demetris (1998).
988:Chryssavgis, Fr Miltiades;
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1300:Churches completed in 1898
1158:Procopiadis, John (2009).
1117:Kanarakis, George (1997).
981:The Greek Orthodox Church
944:The Sydney Morning Herald
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1151:"The Lebanese in Sydney"
1078:Gilchrist, Hugh (2004).
1069:Gilchrist, Hugh (2004).
1060:Gilchrist, Hugh (2004).
970:Burnley, Ian H. (1983).
897:Kanarakis, George, 1997.
558:Modifications and dates
191:16 April 1899
130:626–630 Bourke Street,
503:Saint Sophia Cathedral
313:State heritage (built)
1267:at Wikimedia Commons
1035:"Greeks in Australia"
371:is a heritage-listed
174:29 May 1898
1095:on 27 September 2014
990:Chryssavgis, Fr John
445:St James Parish Hall
284:Rev. Thomas Giantzis
230:Inter-War Romanesque
111:33.8911°S 151.2149°E
667:Christianity portal
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1290:Churches in Sydney
326:Reference no.
218:Architectural type
116:-33.8911; 151.2149
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209:Architect(s)
203:Architecture
155:Denomination
81:Location in
15:
1226:Attribution
1196:|work=
518:Description
448:Sydney and
396:Agia Triada
380:Surry Hills
321:28 May 2010
253:Archdiocese
239:Years built
187:Consecrated
132:Surry Hills
114: /
102:151°12′54″E
1274:Categories
1099:18 October
807:14 October
710:27 October
691:References
529:buttresses
507:Paddington
392:Ayia Trias
318:Designated
195:1899-04-16
178:1898-05-29
99:33°53′28″S
35:Ayia Trias
1245:CC-BY 4.0
1198:ignored (
1188:cite book
1136:cite book
820:CC-BY 4.0
547:Condition
537:leadlight
475:shillings
450:Melbourne
280:Priest(s)
258:Australia
225:Byzantine
149:Australia
992:(1985).
803:. H01816
653:See also
421:Waterloo
353:J. Noble
350:Builders
345:Religion
342:Category
127:Location
1248:licence
1182:. 1898.
947:, 1898.
823:licence
425:Redfern
406:History
193: (
176: (
171:Founded
166:History
146:Country
1013:
531:and a
525:facade
437:Sydney
337:Church
274:Clergy
265:Parish
83:Sydney
48:Facade
1172:(PDF)
533:gable
1200:help
1142:link
1101:2018
1011:ISBN
809:2018
712:2021
423:and
394:and
367:The
334:Type
329:1816
310:Type
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