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*WCC tribute by Panayiotis Thoma
It was first and foremost a proof that he managed to embrace diversity and otherness by engaging in a creative dialogue with persons from diverse backgrounds, in Greece and abroad, with honesty, kindness and respect being among the defining traits of his charismatic personality.
The attempt to revisit and fully appreciate Stamoulis’ theological vision and its overall impact on contemporary theological thought cannot be successful if confined to a few references to his views and accomplishments. Hence, I will not seek to undertake such a comprehensive assessment here, instead, I aim to highlight elements of his theology which promote a universal consciousness for the Church within a spirituality deeply rooted in the core dogmas of Christian faith. Drawing on terminology frequently employed in the late professor’s books, the two principal axes of his vision may be identified as, firstly, the ontology of beauty articulated through his proposition of “philokalic aesthetics”, and, secondly, the ontology of a “culture of incarnation”.(1)
In the first case, Stamoulis articulated a theological framework through which the beauty and goodness of the triune God, which is experienced by the totality of human nature—including therefore the five senses—in the beauty of Creation and human culture, may justify the combination of the concept of aesthetics with that of philokalia. This creative convergence of the former, historically linked to western culture and spirituality with the latter, which was widely employed to define eastern spirituality by differentiating it from the western, carries significant ecumenical implications. By emphasizing anthropological wholeness as the core of ecclesiastical and spiritual experience, Stamoulis’ approach affirms the theological value of nature, human relationships and human creations in discerning and experiencing the divine. Largely based on poetic sensitivity, Stamoulis’ catholic vision, thus separates Christianity from the tendency to escape the world and consequently cultivate an otherworldly idealistic spirituality, which may even ultimately lead to the trivialization and destruction of the Earth.
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Following Chrysostomos Stamoulis’ premature death in August 2025, the outpouring of love for the distinguished professor of dogmatic theology and musician, was a testament to his unique contribution to academic and public life, Photo: Private collection/Anestis Kyriakidis
One could argue that the “culture of incarnation”, Stamoulis’ second and equally important milestone, expands on “philokalic aesthetics”, insofar as artistic expression continues to serve a major role in rediscussing nearly all major aspects of Christian theology. However, one should pay attention to the focal point of this proposition, this “new”, yet profoundly traditional culture that he wishes to introduce: He sets off by criticizing the unloving authoritarianism of the modern-day Church, but he gradually introduces a vision that reaches beyond the boundaries of the institutional Church and Orthodoxy itself. In doing so, he acknowledges significant points even in atheist views, having only one standard: To follow the lead of the Incarnate Logos of God and thus “receive” all the good things from any part of the world and integrate them into the language of theology and the life of the Church. In this “culture of incarnation”, imitating Christ entails the embracement of all Others and otherness through a selfless love, which may conquer death. Stamoulis’ conviction was that the Church needs to rediscover its true self not by adhering to old norms but by living in the present moment and recognizing a Christ-like modus vivendi often outside its institutional and denominational borders.
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Prof. Chrysostomos Stamoulis, professor of Dogmatic and Symbolic Theology at the Faculty of Theology, Aristotle University of Thessaloniki, Greece, Photo: Private collection/Anestis Kyriakidis
Stamoulis’ theology of reconciliation and coexistence was also evident in his endeavours as President of the Department of Theology at the Aristotle University of Thessaloniki and as Dean of the Theological School. During his tenure in both offices the School emerged as a place of an open dialogue with society, different faiths and denominations. In this context, his decisive role in the establishment of the Muslim Studies Programme stands out as a bold move that was met with resentment by more than a few fundamentalists.(2)
His last initiative was the establishment of the International Observatory on Religious Fundamentalism in collaboration with the Metropolis of Alexandroupolis. No coincidence here: He had witnessed the damaging power of extremism and foresaw the need to confront it before it overshadowed the true essence of theology and faith.
May his memory be eternal !
*WCC tribute by Dr Panayiotis Thoma, religious education professor at Cyprus Ministry of Education, External Associate to the Cyprus Pedagogical Institute, PhD in Theology, Aristotle University of Thessaloniki
(1) See Chrysostomos A. Stamoulis, Holy Beauty. Prolegomena to an Orthodox Philokalic Aesthetics, trans.: Norman Russell, James Clarke & Co., Cambridge 2022. The concept of the “culture of incarnation” is discussed mainly in his book Eros and Death, Armos Books 2019, which is being translated into English by Constantine Lerounis.
(2) See also Chrysostomos A. Stamoulis, Broken Bridges. A Introduction to Orthodox Fundamentalism¸ transl.: Constantine Lerounis, Sebastian Press 2021.
