Ο Κωνσταντίνος Πλεύρης συνεχίζει και πάλι τις τηλεοπτικές του εκπομπές, μετά από μια πολύχρονη παύση. Έτσι λοιπόν κάθε Τρίτη στις 20:15 ο Κωνσταντίνος Πλεύρης θα παρουσιάζει την δική του εκπομπή με τίτλο «Εμείς οι Έλληνες» στον τηλεοπτικό σταθμό Kontra channel. Συντονιστείτε! Δείτε στα παρακάτω βίντεο την 2η Εκπομπή.
Moderator's Note: Archbishop Demetrios wrote a letter to Metropolitan Isaiah concerning the situation in Salt Lake City. The text of that letter is cited below; the original may be viewed here.
GREEK ORTHODOX ARCHDIOCESE OFAMERICA THE HOLY EPARCHIAL SYNOD
March 24, 2011
His Eminence Metropolitan Isaiah of Denver
Holy Metropolis of Denver
4550 East Alameda Avenue
Denver, CO 80246
Your Eminence Metropolitan Isaiah, beloved brother in the Lord,
At your request last October and in accordance with the Holy Canons and our Archdiocesan Charter and Regulations, the Holy Eparchial Synod agreed to review an appeal pertaining to the Greek Orthodox Church of Greater Salt Lake City. The Holy Synod in its meeting on March 17, 2011, reached consensus on the following decisions:
1. It is important to clarify that many of the existing misunderstandings and controversies are the result of the now-expired accommodations given to the parish in 1964 (referred to by some as the "1964 Accord"), with respect to the then-current Uniform Parish Regulations. It appears that a number of parishioners mistakenly believe that those accommodations are still in effect. In fact, since 1964, our Archdiocese has received two new Charters from our beloved Ecumenical Patriarchate and new regulations have been adopted by Clergy-Laity Congresses and ratified by the Holy and Sacred Synod of our Ecumenical Patriarchate. During this period, the Salt Lake City parish by having requested and accepted clergy and services from the Archdiocese, placed itself under the jurisdiction of the Archdiocese and, given our Canonical and hierarchical Church structure, bound itself to the Holy Canons and all provisions of the current Archdiocesan Charter and Regulations.
It is our fervent prayer and expectation that, since we have now clarified that the "1964 Accord" is not in effect, the parish's General Assembly and its newly elected parish council will administer the affairs of the parish in accordance with the Holy Canons and current Archdiocesan Regulations. Our Regulations are clear that all parish funds (including those invested at Hightower) must be owned exclusively by the parish and must be under the custodianship of the parish council (subject to the various requirements and controls contained in the Archdiocesan Regulations). The Archdiocese will assist the parish with completing a proper release of the approximately S1.2 million in funds frozen by the HighTower investment firm. At the same time, it is necessary to assure the applicable administrative agencies and all involved that these funds were not stolen or misappropriated.
2. As agreed, the Salt Lake community will remain as one united parish, until such time as the appropriate conditions are in place for the separation into two communities. Therefore, the ecclesiastical charter for Prophet Elias that was issued on April 12. 2010, is to be considered inapplicable and consequently withdrawn. Similarly, the Prophet Elias corporation will be formally dissolved and no separate trade names will be filed with the state of Utah for Holy Trinity and Prophet Elias.
The Holy Eparchial Synod believes that there are long-term spiritual and other benefits with the separation of Holy Trinity and Prophet Elias in the future. It encourages the parish to develop, under the guidance of one unified, elected parish council, long-tern strategy and planning committees. These teams of faithful should prayerfully and seriously consider ministry, operational, financial and other issues, in order to help meet the growing and diverse needs of the parishioners and provide greater opportunities for service to God's Holy Church.
3. The parish has an immediate need for an accurate list of stewards which reflects all individuals participating in the life of the parish. In an attempt to reach out to all the faithful the parish should contact those on stewardship rosters for the past several years and encourage them to submit a unified pledge of their time, talent and treasure for 2011, so that they may be considered stewards for the current year and participate in the general assembly voting for the Parish Council and similar activities. The Archdiocese will assist the parish in developing an updated roster and a comprehensive stewardship program. Since at this time the community will not be separated into two entities, there will be only one stewardship pledge form for the parish and all stewardship funds will be centrally administered by the parish council. Once the stewardship roster is developed, the parish will be in a position to hold a General Assembly according to the current Archdiocesan Charter and Regulations.
As stated in the Regulations, serving on the parish council is a ministry. There is a great need for our parish councils, and, indeed, for all parishioners in our communities, to fully understand their roles and obligations as stewards of the Church. Also every parish must make certain that fair and appropriate procedures for parish council elections are followed. Therefore, the legal, finance and stewardship committees of the Archdiocese will be at your disposal to assist the clergy with parish council training and developing a process for a fair and prompt parish council election.
Our Church values all its members and welcomes their ideas and contributions in building up the body of Christ (Eph. 4:12). At this time we ask that all the faithful of the Parish of Greater Salt Lake City come together as brothers and sisters to continue their service in humility and love in the vineyard of our Lord. We expect that they treat each other with respect, live as exemplary Orthodox Christians and respect the Church, the Archdiocese, their elected Metropolitan, the clergy and all the laity. The Holy Eparchial Synod with great love and care urges everyone involved forgiving each other, and abiding by its decisions.
Your Eminence Metropolitan Isaiah, beloved brother ill the Lord,
The Holy Synod, of which you are also a most valuable and integral member. affirms your authority as a Shepherd of the Holy Metropolis of Denver, and assures you, that it will firmly be at your side as you kindly implement the Synodal decisions for the benefit of the Greater Salt Lake City Community who are under your Administrative and Pastoral care.
On behalf of the Holy Eparchial Synod, we remain
With deep brotherly love and high esteem,
/s/
+DEMETRIOS Archbishop of America President of the Holy Eparchial Synod
cc.: Member Hierarchs of the Holy Eparchial Synod
Fr. Michael Kouremetis
Fr. Matthew Gilbert
The Parish Council of Holy Trinity Cathedral and Prophet Elias Church
John Johns-Counsel of the Metropolis of Denver
Appelants (sic)
The top leader of the Greek Orthodox Church in America has put a stop — for now — to the breakup of the Salt Lake City area Greek Orthodox community into two parishes.
But in a letter to the bishop for the Salt Lake City church dated Thursday, Demetrios, archbishop of America, said leadership nonetheless “believes that there are long-term spiritual and other benefits with the separation of Holy Trinity and Prophet Elias in the future.”
As president of the Holy Eparchial Synod, Demetrios’ letter resolves an imbroglio that has pitted hundreds of parishioners against their bishop and the pastor of Prophet Elias in Holladay, the Rev. Michael Kouremetis.
The parishioners appealed to the synod to stop the division of the community into two parishes, ordered last fall by the bishop, Metropolitan Isaiah of Denver. Metropolitan Isaiah is the Greek Orthodox leader for a 12-state region, including Utah.
More than 600 people signed a petition opposing the split of the community, which began with Holy Trinity in downtown Salt Lake City more than 100 years ago. The parish expanded when it built Prophet Elias in the 1960s.
Kouremetis did not return phone calls seeking comment Friday.
John Saltas, a member of the community, called the synod’s decision “great news.”
“Every member I’ve spoken to today is joyful,” said Saltas. “We can now have honest and open general assemblies ... to move the community forward.”
In his letter ordering the parish be split last October, Metropolitan Isaiah said the churches had been “de facto” separate parishes for several years, and he wanted to end the “anger and animosity between these parishes” by formalizing the split.Archbishop Demetrios, in his letter Thursday, ordered that the Prophet Elias corporation and the ecclesiastical charter — which he signed last spring at the request of Metropolitan Isaiah — be dissolved.
“The Salt Lake community will remain one united parish until such time as the appropriate conditions are in place for the separation into two communities,” he wrote.
The archbishop, based in New York, also encouraged the parish to develop, under the guidance of an elected parish council, long-term strategy and planning committees.
And he sought to put to rest accusations that $1.2 million left over from the Holy Trinity cathedral renovation had been “stolen” and directed that the money be moved from a “frozen” investment account into an account controlled by the parish council.
The Salt Lake Greek Orthodox community also needs to immediately identify stewards, parishioners willing to pledge “time, talent and treasure” and be eligible to vote in a general assembly to elect a new parish council, the archbishop wrote.
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On behalf of President Obama and the people of the United States, I congratulate Hellenes and Philhellenes worldwide as you celebrate the 190th anniversary of Greece’s Independence this March 25th.
190 years of independence is a significant achievement, but Greek contributions to democracy and liberty go back thousands of years. Every day, countries and people from all regions of the world draw inspiration from Athenian democracy in their own constitutions and legal systems. In the United States, our founders looked to the cradle of democracy and in turn created the words that would be enshrined in our constitution.
Our shared commitment to these universal values has never been more important to the aspirations of people across the globe. Today, our Greek allies continue to set an example with these ideals. Greece is contributing to peace in Europe, South Asia, and North Africa. The United States is proud to have a partner in Greece to help advance and defend democratic principles around the world.
In the United States, Greek Americans have contributed in ways large and small to the fabric of our nation. In arts, sports, politics, business – everywhere you look – Greek Americans have helped shape our country.
As we celebrate the anniversary of this great republic, know that the United States remains committed to this enduring alliance and the principles of your founding all those years ago. Our country is forever impacted and grateful for the contributions of Hellenes worldwide. Congratulations and best wishes for another 190 years of peace, progress and prosperity.
Fall of Constantinople - 400 years opression
The Greek Revolution of 1821 was a nation's triumph, a romantic story of heroic action. It was a tragedy, a miracle, a myth.
As Sultan Mehmet II captured Constantinople in Tuesday 29 May 1453, marked the end of Hellenism or Romiosini (Romania). Greeks (Hellenes) who in ancient times, developed the best civilisation with names as Platon, Socrates, Aristotle, Hyppocrates, Diogenes, Herodotus, Thoukidides, were now slaves. Greeks (Romaeoi), who in middle ages with the glorious Eastern Empire protected the Christianity and the Greek Civilisation from barbarians with names as Nicephorus Phocas, Basil II Bulgaroctonus, Alexius Comnenus, were now in disgrace. Minor Asia the birthplace of philosophy, Athina the birthplace of Democracy, Constantinople the center of Orthodoxy, Macedonia the birthplace of Alexander the Great, Sparta the homeland of Leonidas were polluted by the presence of the asian savages.
After the conquest of Byzantine Empire, Mehmet II forsaw that his christian subjects would help to organise his huge state. Commerce, practical arts, administration, science were unknown to ottomans whose only care was the war. So he appointed Georgios Yennadhios as Patriarch in Constantinople and leader of all Greeks (Romaeoi) while he was guaranteed personal inviolability, freedom of movement and exemption from taxes. The Greek Orthodox Church survived, and it was this Church who preserved the traditions and the greek language and since Language means Nation, according to Adhamantios Korais, it was the Orthodox Church who preserved the national identity of Greeks.
Ottoman occupation was very harsh for christians and meant not only the destruction on the grounds of thousands monasteries, churches, monuments, burning of documents, manuscripts, icons but also meant heavy taxation for non muslim subjects, hard work on the fields and illiteracy. Many christians became muslims to be saved from the cruel behavior from the state. A century after the fall of Constantinople a professor from Tubingen, Martin Crusius, on a visit to Greece lamented: 'In all Greece studies nowhere flourish. They have no public academies or professors, except for the most trivial schools in which the boys are taught to read the Horologion, the Psalter and other books which are used in the lithurgy. But amongst the priests and monks those who really understand these books are very few indeed. Historian Thanasis Petsalis - Diomidis wrote: 'In 1630 there isn't not even a single organized school in Greece. Only one exists in Constantinople and this is the Patriarchical School.' Patriarch Kyrillos, in 1628 imported a press machine from Great Britain to print books in the greek language, but after only two years of function, the machine was destroyed by the janissaries. Church remained in close touch with the people, and taught, many times in secret, the boys the language of their fathers. Everybody in Greece knows the rhyme, that boys sung when, secretly in night were going to secret schools krufa scholia to be educated:
Fengaraki mo lampro - Little moon, so bright and cool
fegge mou na perpato - Light me on my way to school
na pigaino sto scholio - Where to study I am free
na matheno grammata - And God's word is taught to me.
grammata spoudasmata
tou theou ta pragmata.
One burden unbearable for non muslim subjects was the heavy taxation. Greek peasants 
worked as tenants on land owned by an individual landlord or the state and they had to pay taxes for the products they produced. Also Sultan guaranteed their lives for a year as long as they paid the harach, the poll tax to the central government while a major part of their taxes was seized by the corrupted civil servants. The most glaring example of a local potentate was Ali Pasha of Ioannina, who increased his private estates at the expense of the long-suffering peasants. He used to put pressure on the villagers to sell to him by driving them into debt at high interest rates through extraordinary exactions, and also by quartering his Albanian soldiers in their houses. When the peasants could no longer pay their debts, Ali made the village his chiftlik and the villagers in effect his serfs. In 1821, Ali controlled 915 chiftliks. So Greeks fled many to Europe, others to the mountains where they became brigands klephtes. Deserted villages became a common sight inside Ottoman Empire. 
Another burden, memory of which still smoulders in the greek national consciousness, was the turkish system of devschirme: the forcible conscription of young men and their removal to Istanbul to join the imperial service, especially in a military role as janissaries. The Paidomazoma turned the young christians to fanatic muslim soldiers. After a long and specialized training, these children became the Sultan's most loyal vassals. He had the right over their life. They also constituted the most competent army, not only within the Empire, but in the whole of Europe. Also, beautiful christian girls were taken by force to the harems of the commanders pashas. Ali Pasha had thousands of women in his harems. He had dozens of spies, who searched for beautiful boys and girls. It is not an exaggeration to say that the modern turks are greeks islamized. In 1705 the official sent to Naoussa of Macedonia to draft new janissaries, was killed, while the crowd shouted their resistance to giving up their sons. The infidel parents were beheaded and their severed heads were displayed in the city before sent to the governor of Thessalonika. According to historian Paparighopoulos 1 million boys were transformed to Janissaries during the dark years of ottoman occupation.
Greeks, during ottoman occupation had tried many revolts, but without success, because they were local and not properly organized. Immediately, after the fall of Constantinople, Peloponness revolted, in 1463. Patra, Mystras, Korinthos were temporarily liberated. Greeks counted on the venetian help, or any european help but actually Europeans didn't help the local people to ged rid of their oppressors. Nevertheless Mani remained autonomous during turkish rule. Revolts took place also in Macedonia, Epirus, Crete. Suli also remained autonomous and Sfakia of Crete the same. The mountains, where klephtes lived, were always free:
Also in 1571, when turkish fleet was defeated in the Lepando (Nafpaktos) naval battle, greeks again in many places revolted against the oppressor. Dionysios Skulosophos bishop of Thesally revolted in 17th century and almost managed to conquer Ioannina. He failed and he was skinned alive. His friend Serafeim, bishop of Fanari, refused to become muslim and was tortured to death. The last important insurrections took place in Peloponness in 1769, when Russians promised to help, but they sent the brothers Orloffs with only 1000 russian soldiers and a few ships. Greeks this time trusted Russians but in vain. Turkoalbanians suppressed the revolution and deserted many cities and villages. And the same happened in 1790 with the revolt of Lampros Katsonis. After the French Revolution in 1789, Hellenes transferred their hopes to Napoleon Bonaparte. But soon they knew that they were alone, and only with their own forces they would throw the opressor away.
Three names are associated with the national rousement of ideas of independence. Righas Feraeos, Adamantios Korais and Kosmas Aitolos. Kosmas Aitolos was a monk and taught in 18th century to every village of Macedonia, Epirus and Thessaly. He said to people that schools must be built first and then all the others. He was betrayed by Jews and was strangled by the pasha of Veration in Northern Epirus, in 1779. Rigas Feraeos or Velestinlis was born in 1757 in the Velestino or Phere of Thessaly. After a quarrel with a turk, he ran away and went to Wallachia, where he became secretary of an Austian baron who brought him to Vienna in 1790. Vienna, as almost all the big cities of Europe, had a big community of Greeks who couldn't suffer the turkish oppresion. Righas publiced many works about sciences, education books but his best works were those who refered to the liberty and the human rights of all people who suffered under tyranical regimes. An Hynm, Thourios that was sang from all Greeks of that time and is still sang today is: 
Shall we live in mountain passes, like warriors of old?-Os pote pallikaria tha zoume sta stena
Shall we live alone like lions, on the top of mountains?-monahoi san liontaria stis rahes, sta vouna?
na feugoume apo ton kosmon gia tin pikri sklavia, na hanoume adelfia, patrida kai goneis,
tous filous, ta paidia mas kai olous tous siggeneis? No! better an hour of freedom, than forty years as slaves-Kallio mias oras eleutheri zoi para saranta hronia sklavia kai fylaki
Righas' ecumenical vision was based aslo on the idea of the supremacy of the law:'let the law be our coutry's only guide.Rhigas proposed as a state's basic principles: Liberty, Equality, Security of life, Security of property, Freedom of speech and of religion. His proposals were very far-sighted. When the government harasses and disdains the rights of the people, then the people should take the arms and punish their tyrants. For his ideas Righas was arrested by dictatorial Austrian authorities, and was handed with seventeen other patriots, to turks. He was betrayed by a greek named Demetrios Oikonomou. (Greece along with the heroes had and has many traitors. Efialtis betrayed Leonidas, Greeks opened the Kerkoporta of Constantinople to the turkish besiegers, Nenekos fought with 2000 greeks on the side of sultan, against the revolutionaries etc.) Righas and his comrades after torture from turks were strangled, on 24 June 1798, in Belgrade.
Adamantios Korais was born in Smyrna, in 1748. In 1788 he reached Paris and fell immediately in love with the city. His passion was reading and foreign languages. He translated ancient greek authors and produced 30 volumes of those translations. His main preoccupation was with education. He encouraged rich greeks to multiply throught Greece schools and libraries. Education would ensure not only the achievement of independence but also the establishment of a proper constitution for the new state.
In 14th September 1814 three Greeks in the port of Euxenus Pontus, Odessa, set up a secret society whose aim was the liberation of Greece (Romiosini). The names of the three founders were Nikolaos Skouphas, Athanasios Tsakalov and Emmanuel Xanthos while the society was given the name of Friendly Association Philiki Eteria. Their occupation was the commerce. Tsakalov had escaped from Ioannina, when Alis had asked his mother to send him to the palace. The first aim of the Philiki Eteria was to be secret because the spies and the traitors were in large numbers inside the empire. The founders therefore developed a number of codes. Kolokotronis was 118, Kapodistrias was the man of good deeds, Tsar the philanthropist etc. Two things were indispensable: money and members. The first to join was Anagnostopoulos and two rich brothers who lived in Moscow, George And Panayiotis Sekeris. The founders recruited merchants and rich expatriates abroad and many military leaders as Anagnostaras, Theodoros Kolokotronis, Petrobeis Mavromichalis, priests like Papaflessas intellectuals as Anthimos Gazis and only a woman and that was the shipowner Lascarina Bubulina from Spetses. The obvious candidate to lead the Philiki Eteria, was Ioannis Kapodistrias. Kapodistrias was born in Kerkyra island or Corfu, in 1776. In 1808, he was invited to St Petersburg and in 1815 he was appointed by Tsar Alexandros as foreign minister. Kapodistrias was very well informed about the situation in Europe, where the Holy Alliance, opposed to any revolutionary movement and was sure that any greek attempt would fail with result the loss of lives of thousands of innocent people. The alternative candidate was Alexandros Ipsilantis, a gallant soldier who had lost an arm in Russian service, he was very rich and was an aide-de-camp of the Tsar. He accepted immediately:I would gladly make any sacrifice, even of my wealth or myself for my homeland (patrida). 
A person that played a significant role in the course of the revolution was the notorious Ali Pasha of Ioannina. Ali was born in 1750 in Albania. Ali's family was a family of criminals and thieves. The background of his childhood was the struggle for power at any cost, and the ruthless elimination of opponents. He became guardian of passes derben aga in 1778, for the whole central Greece Rumeli. He established a network of armed bands and through illegal exactions and assassinations, he acquired a fortune. In the following years Ali led his Albanian warriors on campaigns of widespread pillaging and extortion. In 1784 he was appointed governor pashas of Delbino and in 1787 governor of Ioannina. From this point he expanded his domain to Rumeli, Albania and even to Peloponesse. He became the most powerfull local despot. His ambitions were even to create an independent state with Albanians and even Greeks as main elements of his state. This was a sparkle of hope for greek subjects of the empire to become independent from the power of the Porte Pili. Ali lived in a resplendently grand style which much impressed his visitors. He owned dozens of palaces, had thousands of women in his harems, a large network of spies and of course a powerful army. In this army he used many greeks as Georgios Karaiskaikis and Odysseas Androutsos. 
Only one small mountainous area defied Ali's power. And this was the Heroic Sulli. In 16th century, christians from Epirus who couldn't tolerate turkish tyranny settled to mountains of Suli (east of Parga harbour), where they fought against the oppressor remaing free and independent. Suli lies over the river Acheron and lake Acherousia where in the greek mythology was the pass for underworld Hades. Suliots had as main occupation the stockbreeding and of course the war. Ali attacked Suli many times without success. But suliiots with their brave leaders Georgius Botsares, Lambros Tzavelas, Dimos Drakos had always victories. Finally cracks in the solidarity of the clans had begun to appear. Botsaris family came in quarrel with the Tzavellas family. So in December 1803, after years of blockade, Suliots starving and exhausted, fought their last battle. The monk Samuel blowed himself with many suliots in the stronghold of Kughi. Suliot women jumped with their children from the rock of Zalongo, in order to avoid capture by the Turks.
In 1820, Ali was a powerful man and Ioannina a rich and prosperous city. But his star began to go down, when Sultan decide to use force against him. This was the best time for greeks. The civil war between turks that followed, gave the chance to Romeioi of Peloponesse and Rumeli to start their insurrection. Sultan sent Ismael pasha to attack Ioannina. Greeks backed Ali, so that the war could be prolonged as much as possible. Especially Suliots who had previously escaped to Corfu, allied to Ali and with Markos Botsaris and Georgios Drakos won many victories around Ioannina. The sultan dismissed Ismael as commander and appointed Hurshit, pasha of Peloponese - Morea as commnder of the forces against Ali. It took Hurshit a year to bring Ali down, a year in which he was unable to spare any forces in the crucial area of Morea. Ali was murdered in the Monastery of Aghios Panteleimon, January 1822.|
Η επιχειρηματολογία της ΠΓΔΜ περιστράφηκε γύρω από τον ισχυρισμό ότι η Ελλάδα παραβίασε το άρθρο 11 της Ενδιάμεσης Συμφωνίας, ενέργεια που – κατά την άποψη των Σκοπίων – οδήγησε στην μη λήψη από την ΠΓΔΜ πρόσκλησης ένταξης στο ΝΑΤΟ. Υπενθυμίζεται ότι το εν λόγω άρθρο της Ενδιάμεσης Συμφωνίας προβλέπει ότι καταρχήν η Ελλάδα δεν θα εναντιώνεται στην εισδοχή της ΠΓΔΜ σε διεθνείς οργανισμούς, εκτός εάν η τελευταία αναφέρεται σε αυτούς με τη συνταγματική της ονομασία. Η παρουσία στη Δίκη του Υπουργού Εξωτερικών της ΠΓΔΜ Μιλόσοσκι, με την ιδιότητά του εκπροσώπου της χώρας του, προσέδωσε έντονα πολιτικό χρώμα στη διαδικασία. Στην ομιλία του ο Μιλόσοσκι τόνισε, μεταξύ άλλων, ότι τόσο η Ελλάδα όσο και η ΠΓΔΜ, κατά τη διάρκεια των πολυετών διαπραγματεύσεων για την επίλυση του ζητήματος της ονομασίας, άλλοτε αποδέχθηκαν και άλλοτε απέρριψαν προτάσεις του ειδικού διαμεσολαβητή του ΟΗΕ Μάθιου Νίμιτς. Υπογράμμισε ωστόσο ότι η εν λόγω δίκη δεν αφορά στην επίλυση της διαφοράς γύρω από το όνομα, αλλά στην παραβίαση από την Ελλάδα του άρθρου 11 της Ενδιάμεσης Συμφωνίας. Περαιτέρω ο Μιλόσοσκι υποστήριξε ότι, αν και η ΠΓΔΜ έχει το δικαίωμα να γίνεται δεκτή στους διεθνείς οργανισμούς με την προσωρινή της ονομασία, εν τούτοις έχει το δικαίωμα να χρησιμοποιεί την συνταγματική της ονομασία. Στο ίδιο μήκος κύματος, ο καθηγητής Φίλιπ Σαντς, νομικός σύμβουλος της ΠΓΔΜ, ανέφερε ότι η Ελλάδα μεταβάλλει συνεχώς την υπερασπιστική της γραμμή, μετά την κατάθεση της προσφυγής της ΠΓΔΜ, προβάλλοντας διαρκώς νέα επιχειρήματα. Μεταξύ αυτών είναι, κατά τον Σαντς και η προβολή του επιχειρήματος ότι λόγω των παραβιάσεων από την ΠΓΔΜ διατάξεων της Ενδιάμεσης Συμφωνίας, απαλλάσσεται η Ελλάδα από την υποχρέωση εφαρμογής της εν λόγω Συμφωνίας. Τούτο, κατά τον Φ. Σαντς, δεν βρίσκει έρεισμα στο διεθνές δίκαιο και ως εκ τούτου η Ελλάδα υπέχει διεθνή ευθύνη για τη στάση της. Ακολούθησε ο καθηγητής Σιν Μαρφι ο οποίος παρέπεμψε σε σειρά δηλώσεων του τότε Πρωθυπουργού της Ελλάδας Κ. Καραμανλή όπως και της τότε Υπουργού Εξωτερικών Ν. Μπακογιάννη, τόσο πριν όσο και κατά τη διάρκεια της Συνόδου Κορυφής του ΝΑΤΟ στο Βουκουρέστι. Από τις δηλώσεις αυτές, κατά την άποψή της ΠΓΔΜ, προκύπτει ότι η Ελλάδα άσκησε «βέτο». Επίσης ο Σ. Μάρφι υπογράμμισε ότι η Ελλάδα ουδέποτε προέβαλε ως δικαιολογητικό λόγο της «αντίρρησής» της την ενδεχόμενη χρήση από την ΠΓΔΜ της συνταγματικής της ονομασίας στο πλαίσιο της Ατλαντικής Συμμαχίας. Τέλος, κατά τη διάρκεια της χθεσινής συνόδου, ο καθηγητής Π. Κλέϊν ανέπτυξε νομική επιχειρηματολογία με την οποία προσπάθησε να απορρίψει την ελληνική θέση περί μη δικαιοδοσίας του διεθνούς δικαστηρίου στην εν λόγω υπόθεση. Την επόμενη μέρα οι νομικοί σύμβουλοι της ΠΓΔΜ έδωσαν και πάλι ιδιαίτερη βαρύτητα στο γεγονός ότι η διαφορά που εξετάζει το Διεθνές Δικαστήριο αφορά αποκλειστικά και μόνο την ερμηνεία του άρθρου 11 της ενδιάμεσης συμφωνίας. Ειδικότερα υποστήριξαν ότι το δεύτερο εδάφιο της παρ. 1 του άρθρου 11 δεν επιτρέπει στην Ελλάδα να προβάλει αντίρρηση παρά μόνον εάν ο διεθνής οργανισμός στον οποίο η ΠΓΔΜ αιτείται την εισδοχή της, πρόκειται να την αναφέρει με ονομασία διαφορετική από την προσωρινή της ονομασία. Ως εκ τούτου η ΠΓΔΜ δεν υποχρεούται, όπως υποστηρίζει η ελληνική πλευρά, να χρησιμοποιεί στους διεθνείς οργανισμούς στους οποίους καθίσταται μέλος την προσωρινή της ονομασία. Κατά δεύτερο λόγο, η πλευρά της ΠΓΔΜ τόνισε πως η Ελλάδα πρόβαλε ως μόνο λόγο για την εναντίωσή της στην ένταξη της ΠΓΔΜ στο ΝΑΤΟ, τόσο πριν όσο και κατά τη διάρκεια της Συνόδου του Βουκουρεστίου, τη μη επίλυση της διαφοράς γύρω από το όνομα. Και αυτό, όπως ανέφεραν οι εκπρόσωποι της ΠΓΔΜ, προκειμένου η Αθήνα να επιτύχει λύση της αρεσκείας της στο ζήτημα της ονομασίας. Στο πλαίσιο αυτό τονίστηκε ιδιαίτερα ότι η Ελλάδα από το 1995 μέχρι τη Σύνοδο του Βουκουρεστίου, ουδέποτε εναντιώθηκε στην ένταξη της ΠΓΔΜ σε οποιοδήποτε διεθνή οργανισμό. Σε γενικές γραμμές οι παρουσιάσεις των θέσεων της ΠΓΔΜ έγιναν σε τόνο επιθετικό και ενίοτε επιχειρήθηκε η απαξίωση της σημασίας που αποδίδει η Ελλάδα στο θέμα του ονόματος και των συμβόλων. Για παράδειγμα, προς αντίκρουση της ελληνικής επιχειρηματολογίας, η πλευρά της ΠΓΔΜ ισχυρίστηκε ότι οι αιτιάσεις της Ελλάδας για προηγούμενες παραβιάσεις της Ενδιάμεσης Συμφωνίας από πλευράς της ΠΓΔΜ (αλυτρωτισμός, χρήση Ήλιου Βεργίνας, επιθέσεις κατά της ελληνικής διπλωματικής αποστολής στα Σκόπια) είναι αναπόδεικτες ή μηδαμινής σημασίας. !!! Στο ίδιο πνεύμα υποστηρίχθηκε, τέλος, ότι η αντίρρηση της Ελλάδας στη εισδοχή της ΠΓΔΜ στο ΝΑΤΟ αποτελεί μέτρο δυσανάλογο με τις εν λόγω παραβιάσεις. Έτσι ολοκληρώθηκε ο πρώτος γύρος της παρουσίασης των επιχειρημάτων της ΠΓΔΜ. Η Ελλάδα έλαβε το λόγο σήμερα Πέμπτη 24 Μαρτίου. Με πληροφορίες από τον Ελεύθερο Τύπο Διαβάστε επίσης: Το Μακεδονικό Ζήτημα από την άποψη του Διεθνούς Δικαίου Μάρτυρας υπεράσπισης των Σκοπίων ο Αντώνης Σαμαράς; Για ποιά Συμφωνία μιλάμε ακριβώς; |
Όπως είναι πλέον γνωστό σε όλους, ξεκίνησε στη Χάγη, ενώπιον του Διεθνούς Δικαστηρίου, η ακροαματική διαδικασία στην υπόθεση της προσφυγής της ΠΓΔΜ κατά της Ελλάδας για την “αντίρρηση” που – κατά την ΠΓΔΜ – πρόβαλε η Αθήνα στην ένταξή της στο ΝΑΤΟ, κατά τη Σύνοδο Κορυφής που έγινε στο Βουκουρέστι τον Απρίλιο του 2008. Σύμφωνα με τους κανόνες διαδικασίας του Δικαστηρίου τον λόγο έλαβαν πρώτοι οι εκπρόσωποι και οι νομικοί σύμβουλοι της ΠΓΔΜ, ως προσφεύγουσας χώρας.
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