Holy Trinity Serbian Orthodox Church

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The Fresco Project

The Fresco Project

On Sunday, June 11th, 2006, The Feast Day of the Descent of the Holy Spirit, our parish Feast Day-Slava, His Grace Bishop Longin blessed the Frescoes.

The Fresco project has brought many visitors to us, but most importantly it has enhanced our spiritual lives. Our visitors left our church with a deeper understanding of prayer life, scripture, and our relationship with God.

Over the centuries, Icons have been given various names: windows to Heaven, The Scripture in colors and Bible for the illiterate. They help us to comprehend God’s presence in our lives, always compelling us to embark on the mystical journey that the two disciples experienced on the road to Emmaus (Mark 16:12-13; Luke 24:13-35).

We always welcome visitors and inquirers.

Scriptural and Theological explanation of each fresco
The Frescoes

On the walls throughout are displayed images of the major Feast Days (events) of salvation history. All the events that eventually led to the salvation of mankind are depicted in one form or another throughout the church. This is a constant reminder to us that our salvation begins here on earth by our participation in the Body of Christ.

The Frescoes were written (painted) by six iconographers (artists) from Belgrade, Serbia. The project was done in three phases (2003-06), totaling fourteen months. The frescoes are called Scriptures in color because they visually convey the word of God. In painting, the iconographers have to adhere to the teachings of the Orthodox Church leaving no room for self-expression. Thus, iconographers are theologians in God’s service and their work is visual connection between heaven and earth.

Pantocrator – The Ruler of all (The Lord Almighty); Exodus 3:14; Revelation 1:8; 4:8

“And God said unto Moses, I am that I am: and he said, thus shalt thou say unto the children of Israel, I Am hath sent me unto you.” (Exodus 3:14)

“I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.” (Revelation) 1:8

“Holy, holy, holy, Lord God the Almighty, which was, and is, and is to come.” (Revelation 4:8)

When one enters the Orthodox Church, the immediate message that is conveyed is that “God is with us.” This is certainly communicated by the Fresco or image of Christ written inside the very top of the dome. In this image, He looks down on the faithful gathered in the church and blesses them with His right hand. In His left hand he holds the Scriptures opened with words: “ I am the light of the world.” John 8:12

In this fresco, Jesus Christ is depicted frontally as a half figure. His face is authoritative, but also compassionate with his eyes opened looking directly at the faithful gathered in the church. The outer robe is a blue (himation) and the inner one is a red (chiton) color symbolizing his humanity and divinity. The broad band over his right shoulder called clavus, is a remnant from the Roman imperial court that indicates high official status.

On the right side of Christ’s figure is the Greek abbreviation for Jesus Christ, IC XC, Ιησους Χριστός.

A halo enclosing a cross has the Greek words Ἐγώ εἰμι ὁ ὤν (Exodus 3:13) in the abbreviated form ΟΩΝ, translated “I am who I am,” or “The existing One.” He is the perfect, indescribable, and absolutely transcendent God.

In this icon, Jesus Christ is shown in glory to represent His Second coming. It shows Him as the Lightgiver, the Divine Teacher, instructing His followers in the word of Truth. Having in mind the oval shape of the domes in Orthodox Churches, it appears that Christ embraces the faithful gathered in the church. This is certainly another reality conveyed to us, i.e. Christ embraces the whole creation. He is the Creator of the Universe. He is the Redeemer of the Universe. To face our Creator means to repent and find out who we are. When we look at His image, we see what we were made to be, bearers of the divine image. This lifelong process is called theosis (deification), becoming Christ like by grace, not nature.
Annunciation: Luke 1:26-38, Matthew 1:21; Isaiah 7:14

St. Archangel Gabriel was sent to Nazareth to announce the Good News, the Incarnation, to Mary. He greeted her with the words: “Fear not, Mary: For thou hast found favor with God, and behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus.” (St. Luke 1:30-31)


During her conversation with Archangel Gabriel, Mary favorably responded by accepting God’s will: “And Mary said, behold the handmaid of the Lord; be it unto me according to thy word.” (St. Luke 1:38)


By accepting God’s will, Mary becomes a mediator between heaven and earth; she has done what Eve of old failed to do, therefore Mary is referred to as the New Eve.
Nativity of our Lord: Isaiah 7:14; Matthew 1:18-25; Luke 2:1:7; John 1:1-18

In this fresco, the Holy Mother of God is depicted half sitting, leaning over her newborn child, Emanuel. The child is wrapped in the swaddling cloths lying in the crib that looks more like a grave. In this, we see the mystery of Incarnation, but also the mystery of sacrifice, i.e. Christ’s death on the cross. Above Mary are angels singing: “Glory to God in the highest, and on earth peace, good will toward men.” (Luke 2:14) Below Mary and the Child is Joseph resting his chin in his arm. On the top left side are the three wise men offering their gifts to the new Born King: “And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts: gold, and frankincense, and myrrh.” (Matthew 2:11)
Theophany of our Lord: Matthew 3: 13-17; Mark 1:9-11; Luke 3:21-22, John 1:32-34, Psalm 2:7; Isaiah 42:1; 2 Peter 1:17

The Theophany or Epiphany is another major Feast day in the Liturgical calendar of the Orthodox Church. Theophany (manifestation or revelation of God) or Epiphany (revelation) is celebrated on January 6 (Julian calendar). In this fresco, we see Christ standing in the Jordan River having St. John the Baptist on his left and angels on the right side assisting Christ. The Holy Trinity is manifested on this Feast day, Christ was in the Jordan River, and the Holy Spirit was descending upon him, and God the Father spoke. “And Jesus, when he was baptized, went up straightway, out of the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And a voice from heaven, saying, this is my beloved Son, in whom I am well pleased.” (Matthew 3:16-17) By descending into water, Christ sanctifies it, but immediately comes out for he had no need for cleansing.
Transfiguration of our Lord: Matthew 17:1-9; Mark 9:2-10; Luke 9:28-36, 2 Peter 1:1-21

The Transfiguration is one of twelve major Feast days; it is celebrated on August 6. From the synoptic Gospels we learn that Christ took his three disciples, Peter, James, and John to Tabor Mountain, and surrounded with Moses and Elijah, he transfigured. Prophets Elijah and Moses where present, because the former stands for all the prophets, while the latter stands for the law. They were conversing about the forthcoming events in Jerusalem. The Greek word for transfiguration is metamorphosis, meaning to progress from one state of being into another. Here too, as in the Theophany, the voice of the God Father was heard: “This is my beloved Son, in whom I am well pleased; hear ye him.” (Matthew 17:5)

The transfiguration feast is the revelation of Christ’s Divine nature, manifestation of the Trinity, and the confirmation of the continuity between the Old and New Testament.
Entry of Jesus Christ into Jerusalem: Matthew 21:1-11; Mark 11:1-11; Luke 19:28-40; John 12:12-19; Psalm 118:25-26; Zechariah 9:9, 14:4; 2 Kings 9:13

The entry of Jesus Christ into Jerusalem, or Palm Sunday, is one of the twelve major Feast days. It was foretold by Prophet Zechariah: “Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly and riding upon an ass, and upon a colt the foal of an ass.” (Zechariah 9:9) This fresco, according to St. John Cassian (365-435) can be interpreted on four different levels. The first level is literal referring to the historic event; Christ entered a Jewish capital, Jerusalem, riding a donkey. The second level is allegorical or typological in which Jerusalem stands for the Church that Christ established by his death and resurrection. On the moral or tropological level, Jerusalem stands for the individual soul that received Christ in baptism. The last analogical level, Jerusalem refers to the eternal abodes in the world to come – the heavenly Jerusalem.
Resurrection of Jesus Christ-The Descent into Hades: Matthew 28:1-10; Mark 16:1-8; Luke 24:1-12; John 20:1-10; Psalm 16:10; Acts 2:27-32, 33-35, Psalm 56:13, 116:8, 1 Peter 3:19; 4:6

The Resurrection of Christ or Pascha is the Feast of Feasts. Christ is depicted in white clothes pulling our ancestors, Adam and Eve, out of Hades. Beneath him, the gates of hell are shattered and nails and locks are clearly visible. Death could not have kept Christ captive. On either side of Christ, we can see the righteous from the Old Testament who also heard the Good News preached to them by Christ. “By which also he went and preached unto the spirits in prison.” (1 Peter 3:19)
Ascension of our Lord: Mark 16:19-20; Luke 24: 50-53; Acts: 1:9-11; John 20:17; Ephesians 4:8

In this icon, Jesus Christ is depicted above his disciples and his holy mother. He is being carried by one angel on either side. He is surrounded with mandorla, which stands for his divinity and glorified state. His disciples below are looking up and two angels speak to them: “Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” (Acts 1:11)

The ascension Feast day marks the end of Christ’s earthly life, beginning of the Church epoch, and the expectation of Christ’s second glorious coming.

More information about our Church

“This place of ours also has its own heaven. It is this holy church. For every holy church is also a piece of heaven on earth. And whenever you are in a church, behold, you are already in heaven! And what is a church for? It is for the sake of prayer to God, for serving God in justice and in the light of truth. In the Church of Christ, we entrust ourselves to God through prayer and He teaches us His eternal Justice, His eternal Divine Truth, His eternal Goodness. And this comes about because, through prayer, a man grows more and more in every Divine goodness, in every Divine truth and justice, and in every spiritual joy. And this joy of his, this blessing, no one can take away from him either in this world or in the other.” St. Justin (Popovich)

History of the Holy Trinity Parish

Holy Trinity parish was founded on August 28, 1897, when the first Divine Liturgy was served in Butte. Thirty-five families, all from the southern regions of the former Yugoslavia, gathered around a visiting Orthodox missionary priest, committed to establishing a parish and building a permanent Orthodox Church. In 1905, their dream, through prayers and self-sacrificial love, turned into a reality. This first church edifice stood until 1964 when it was demolished due to the structural damage caused by underground mining. The construction of the new church was finished in 1965 with the consecration date on July 25. Today, this vibrant Orthodox community has members with various ethnic backgrounds, Serbian, Greek, Irish, Scottish, German, etc. Holy Trinity parish is pan-Orthodox and welcomes everyone seeking the fullness of the Christian faith revealed by Jesus Christ, confirmed by Holy Scripture, preached by the Apostles, and lived victoriously throughout the centuries by countless holy women, men, and children.

God is With Us

The church is oriented toward the East, according to the Apostolic canon: “The house of the Lord should be oriented towards the sunrise, with annexes on both sides corresponding to the nave” (1, II, 57). The church is entered from the West and the faithful, standing in prayer, face the East – the altar, the symbol of heaven, spiritual light and Christ – the Sun of Righteousness – who shall appear as lightning form the East at His second coming (Matthew 24:27).

The Interior of an Orthodox Church…

It’s designed to speak to the worshipper, to establish the mood for worship, to preach the Gospel through architecture and icons, to elevate one’s mind and heart to the God one comes to praise and worship. The church edifice has three main parts: the narthex, nave and sanctuary or altar.

Our Church Today

Holy Trinity parish welcomes all to worship and inquire about the Orthodox Faith. Presently we have around 150 families with various ethnic backgrounds. Our clergy are married. We have an excellent Sunday school program. For those interested in learning more about our community please see contact information below.
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