Professional Documents
Culture Documents
Harkianakis (1935–2019)
John Chryssavgis
Archbishop Stylianos scarcely resembled his ilk among most prelates, who —
to adopt the expression of Brahms in A German Requiem — are "going about
like a shadow, and making for themselves so much pointless turmoil." Unlike
many of his brothers, he was never satisfied with materialism and never
settled for mediocrity. He stood apart from fellow ecclesiastics — colleagues
smitten with costume bling or clergy obsessed with conceited extravagance.
He occasionally displayed flashes of genius; but it wasn't just his brilliant
mind. He unquestionably possessed a rare disposition and remarkable
intellect; yet he was far more than an exceptional and expressive theologian.
He wasn't just a religious leader; if you were fortunate to know him in all his
nobility and dignity, then you'd know he was definitely a prince of the church.
Moreover, he didn't just write poems; he was a veritable poet. So many seek
to emulate the creativity and expressiveness of a poem without ever
approaching the clarity and expression of a poet. As a poet, Stylianos
envisioned beyond triviality and eschewed all inferiority — when he wrote but
also when he preached; when he listened as well as when he spoke; whether
he was at home, in his office, or in church.
A prolific poet and essayist, Stylianos led the Greek Orthodox Church in
Australia for over four decades (1975–2019), establishing a theological
school, parishes and schools, as well as welfare centres and homes for the
elderly and disabled. History will credit him with building and unifying the
church in Australia. However, he also participated in bilateral theological
dialogues with the Anglican Communion and the Roman Catholic Church,
serving as the inaugural co-chairman of the latter (1980–2000) and
overseeing the publication of significant joint statements on the mystery of the
church and Eucharist, the role of faith and sacraments in church unity, the
sacramental order and structure of the church, as well as the thorny issue of
Uniatism as a method of proselytism.
The inherent temptation and imminent danger in crafting any eulogy or tribute
— especially when it comes to those upheld as church leaders or charismatic
figures — is the naïve desire either to pronounce the subjects as saints (often
by simply constructing idols) or else to denounce them as sinners (often by
simply creating scapegoats). Our spiritual judgment or emotional thermometer
frequently oscillates in erratic fashion between romantic approbation and bitter
disillusionment, particularly in evaluating contentious prelates or authoritarian
bishops.
In order, then, to avoid both of these mistakes and misinterpretations, but also
in respectful recognition of his unsuspecting prowess and undisguised
prominence, I am resorting to three unembellished images that spontaneously
come to mind.
Stylianos knew how to listen and how to talk — to anyone and everyone. He
felt comfortable with all his visitors and made them all feel relaxed with him.
From the purity and sanctity of a simple monk, like Paisios Eznepidis (1924–
1994, later a canonized saint) to the wit and wisdom of a religious intellect,
like Vasileios Gontikakis (1936–); from the aristocracy and prose of the
novelist Pantelis Prevelakis (1909–1986) or the radical politics and poetry of
the activist Yiannis Ritsos (1909–1990) to the pious "foolishness" of the artist
Nikos Pentzikis (1908–1993); and from the traditional and conservative
theology of Georgios Mantzaridis (1935–) to the universal and iconoclastic
philosophy of Christos Yannaras (1935–), his range of thinking and level of
comfort would engage appropriately in conversation.
I admit that if there was something I could ask for in hindsight, it would be a
chance to enjoy one more afternoon coffee with him. But then, I know all too
well that, even if my wish were fulfilled, it would leave me yet again with a
perpetual, seemingly unquenchable nostalgia for yet another afternoon, one
more coffee . . . tomorrow.
Much has been reported and recorded — and much more will surely be said
and written — about the demons that plagued his soul, about his struggle to
resolve, rebuke and at least reconcile them. He once wrote, in his poem
"Aphorisms": "Woe to those, who've never been challenged. It means they've
become complacent with everyone. Woe to those who've never been
persecuted. It means they've never wrestled—not even with shadows." (My
translation)
The only thing he could not for a moment endure and refused ever to tolerate
— it would, regardless, be so patently and painfully obvious on his face —
was the slightest trace of hypocrisy and false piety. If he inferred dishonesty
or duplicity, he would instantly become disinterested, even anxious; the
discussion would abruptly be rendered uncomfortable, even obnoxious. And
this would occur indiscriminately with clergy and laity, as well as in
altercations with academics, executives and diplomats.
Perhaps above and beyond all else, Stylianos was a theologian with supreme
intellectual capacity and creativity, a clergyman with superior linguistic
expertise and extemporaneousness. His sermons in services and seminars, in
communities and celebrations — at least when he managed to separate his
cutting-edge mind from his hot-blooded heart — were polished treatises that
could be recorded verbatim without any need of but the slightest editorial
modification.
His leadership could be fearless, while his resolve would be dauntless. Once I
was personally privy to his empathetic response to the heartache of a young
clergyman, who entrusted Stylianos with the physical and emotional abuse
that he had suffered in a popular and prestigious monastery of Greece. I am
convinced that no other bishop could come close to the way that Stylianos
supported this victim, standing up to his perpetrator, or reprimanding the
abbot, denouncing the conduct and suspending communication with the
monastery for decades. In this respect, the archbishop's response was
refreshing and inspiring, far ahead of his time and vastly different to the
disgraceful reaction of other clergy involved or implicated in similar scandals.
This tenaciousness and hardheadedness are precisely what opened my doors
wide, what arguably permitted all that subsequently ensued in my life and my
ministry, what steadily and providentially made possible — when the time was
right, and despite the high cost for us both — the personal emancipation and
spiritual motivation for my participation in wider possibilities of the church.
I am glad that, in later years, we were reconciled. I feel at rest and at peace,
knowing that I was able to venerate his hand — and he was prepared to hold
me close — before he died. I know he has finally found eternal and deserved
rest in graceful light among the saints. On the eve of the Feast of
Annunciation (25 March 2019), he surrendered his spirit into the hands of his
loving God and the soil of his beloved earth. His passing certainly marks a
loss and leaves a vacuum — not just for the church in Australia, but for the
Orthodox church worldwide. In one of his poems ("Contradictions"), he
describes such a void: "We thought that the sunset would displace the
shadows. Instead, they joined forces and left us in the dark of night." (My
translation)
The lion sleeps, but his roar will long reverberate in the corridors of the
ecumenical church. He is now in the hands of the creator and author of all
things, who is doubtless revelling in his company — listening to the recital of
endless drafts of poems, sharing a bottomless cup of plain coffee or glass of
sparkling water — while henceforth dealing with this uneasy,
uncompromising, and unforgettable servant.