EDITOR’S NOTE (Nick Stamatakis): Those (mostly around the Patriarchate, GOARCH, and the Fordahmites) who in vain believed that the great missteps of the Archbishop of America would be soon forgotten and one way or the other put to rest have greatly miscalculated: A month after the “lightning” that struck Elpidophoros directly from Mount Athos, in the form of a decision of the assembly of abbots on homosexual marriage, Metropolitan of Mesogaias Nikolaos, in an interview today in “Estia” (the oldest and arguably the most trusted newspaper in Greece), slapped our faithless Archbishop in a way that only Saint Nicholas would slap the heretics… And he accused him that “he arbitrarily and fraudulently implemented his views…”  

My friends, the real repercussions for the string of “missteps,” “mistakes,” and heresies are three years old and started the day after his enthronement with the advancement of Karloutsos to “Vicar General”…  I had argued that his mistakes started months and years before his enthronement: he promoted papism (“First Without Equals”), he ignorantly wrote about “Geopolitics and Religion In Ukraine” (and we now see the results of this fateful policy), and he played secret agent for the Pashas of Ankara… That’s why I gave him the nickname Elpidoktonos on the day of his election…

Yours truly had proposed Metropolitan of Mesogaias Nikolaos as an Archbishop of America BEFORE Elpidoktonos’ election.  And recently, we repeated our proposal based on the qualities of Met. Nikolaos.  You do not need to read his resume, filled with Harvard and MIT degrees and his collaboration with NASA, you do not even need to consider his ministry in Greece, which is beyond exceptional… Just read his enlightened answers in the interview below (in English translation and the original Greek text)…



Met. Mesogaias Nikolaos Slaps Elpidophoros: “He Arbitrarily and Fraudulently Implemented His Views”

An interview with the newspaper ESTIA and with Ms. Maria Kornarou was granted by Rev. Metropolitan of Mesogaias Nikolaos. His Eminence, in this interview, also referred to the baptism performed in Vouliagmeni by the Archbishop of America Elpidophoros, which caused the reaction of Rev. Metropolitan of Glyfada Antonios.

The following is the excerpt from His Eminence’s interview:

Q: A great debate has finally started in the Church and society around the concept of family. How do you think it has been shaped socially since the introduction of artificial insemination? What perspective can the Church offer to these unprecedented changes?

A: I don’t know if there has been a discussion. I think society takes its course without many discussions, and the Church is trying to understand the whole evolution of the sacred institution of the family but at a slow pace.

The changes are rapid. You see, marriage is gradually stripped of its glory and the glamor of the mystery and evolves into a political contract or cohabitation agreement and the like. And religious weddings have unfortunately become so secularized that one wonders what the whole ceremony has to do with the “great mystery” that the Church preaches.

Our Metropolis performs more religious weddings in Greece than any other, and so we find this every day with great sadness. Next to this, there are divorces, the disappearance of the large family, with all its enormous consequences, and of course pansexualism and the open display of unprecedented transgender propaganda and the questioning of gender identity on a global level.

One glance at the news or advertisements confirms the above.

What the Church can offer is to revive marriage as a mystery of love and life in action, not in words.

Q: Archbishop Elpidophoros, after the baptism of a child of a same-sex couple, stated that there is a need for an “honest discussion” about sexuality and gender in the Church. Do you agree with this, and if so, what is the right way to have such a discussion?

A: Unfortunately, the particular ecclesiastical person who talks about an “honest discussion” was not honest with the Metropolitan of Glyfada, and before the “discussion” had opened, he arbitrarily and fraudulently implemented his views, even on foreign soil.

I don’t think the intention for such “honest … discussions” is that sincere. Usually, “honest discussions” of this type are requested by those who are not honest and avoid discussions!

Before anything else, we need a sincere discussion about repentance and the consistency between actual practice and big declarations, between substance and image within the Church.

The Church is called to promote as an inspiration what she lived and taught for centuries, the beauty and sanctity of gender and the institution of the family.

The Church does not discuss the truth and its experience because it does not seek it, but owns it, bears witness to it, and confesses it.

It does not question its treasure, it does not waiver on its truth; it prophesies.

When she discusses, she does so to make her wealth understandable, not to adapt her teaching to the demands of the irrational modern world, which is diverted to sin and confusion.

Q: Are you worried about the distance that appears on the issues of family, gender and sexuality between church views and the views of the youth? How can church positions be convincingly presented to this social group?

A: It certainly saddens me, and a lot, in fact, but above all, the inability of the Church to inspire. The new children have been left unprotected in the torrent of disrespect and absurdity.

Our speech is dry, our manner is conservative, our voice is tiresome, our life is dull.

I ask you, if we as a Church lived the power of God’s piety, holiness and grace, then wouldn’t our word be more convincing?

Now we speak, and they don’t understand us; they see us and turn their faces away, they hear us and laugh contemptuously, they think of us and grin. We do not inspire.

This, of course, does not mean that if we were OK (more inspirational), society would change. And they called Christ a “demagogue”, his sermon was heard as “a hard word… and they did not walk with him”.

But they also fought the saints and did not want to see the righteous in their eyes. However, when the word is true, and our life is genuine, it has power by itself.

Blessed Arhbishop Christodoulos used to say that the ears closest to our mouths are our own. The first ones who have to hear and believe in our preaching are ourselves. Then comes the youth.

We try to speak the same language, but in the wrong way, and we don’t get along. I’ll say it again⸱ we do not inspire.

That is why we are not convincing. However, whatever happens, the Church is the hope of the world. Nothing else.

Q: Do you think that science, for example psychology or sociology, can give answers to these questions, which are consistent with a critical approach?

A: Every science has its value and deserves our respect. Surely they could help and contribute to healthier morals and the advancement of man.

But when they are also directed and without spirit, then they can only do damage.

In Plato’s Menexenus we read: “Every science separated from justice and the other virtues, appears more as craftiness and not as wisdom.”

The terms “soul” and “society” that are included in the sciences you mentioned, are terms that are also used and highlighted by the Church and theology.

One – the soul – indicates the immortal part of human existence, and the second – the society – the mutual respect of people in love and their unity.

However, when these terms do not have God in them, they do not have a spirit; they are like organisms that do not have blood, then they lose their meaning and degenerate into instruments that strip man of his sanctity and relationships of their authenticity, then they are used as a tool for deconstructing human value, dragging down the institution of the family and the legacy of gender.

I will close by saying that our era is an era that thirsts for truth and demands a genuine, free and living Church.

This is much more modern than modern currents, much smarter than the brains of artificial intelligence and of course much ahead of the discoveries of science.

It validates man, because it incorporates God. Faith is the greatest investment!


Συνέντευξη στην εφημερίδα ΕΣΤΙΑ και στην κα Μαρία Κορνάρου παραχώρησε ο Σεβ. Μητροπολίτης Μεσογαίας κ. Νικόλαος.

Ο Σεβασμιώτατος στην συνέντευξή του μεταξύ άλλων αναφέρθηκε και στην βάπτιση που τελέστηκε στην Βουλιαγμένη από τον Αρχιεπίσκοπο Αμερικής κ. Ελπιδοφόρο, η οποία προκάλεσε την αντίδραση του Σεβ. Μητροπολίτη Γλυφάδας κ. Αντωνίου.

Ακολουθεί το απόσπασμα από την συνέντευξη του Σεβασμιωτάτου:

Ἐσχάτως, ἔχει ἀνοίξει μία μεγάλη συζήτηση στὴν Ἐκκλησία καὶ τὴν κοινωνία γύρω ἀπὸ τὴν ἔννοια τῆς οἰκογένειας. Πῶς πιστεύετε ὅτι αὐτὴ ἔχει διαμορφωθεῖ κοινωνικά, μετὰ καὶ ἀπὸ τὴν εἰσαγωγὴ τῆς τεχνητῆς γονιμοποίησης; Τί ὀπτικὴ μπορεῖ νὰ προσφέρει ἡ Ἐκκλησία σὲ αὐτὲς τὶς πρωτόγνωρες ἀλλαγές;

Δὲν ξέρω ἂν ἔχει ἀνοίξει συζήτηση. Νομίζω ἡ κοινωνία τραβάει τον δρόμο της χωρὶς πολλὲς συζητήσεις καὶ ἡ Ἐκκλησία προσπαθεῖ νὰ ἀντιληφθεῖ τὴν ὅλη ἐξέλιξη τοῦ ἱεροῦ θεσμοῦ τῆς οἰκογένειας, ἀλλὰ ὅμως μὲ ἀργοὺς ρυθμούς.

Οἱ ἀλλαγὲς εἶναι ραγδαῖες. Βλέπετε ὁ γάμος σταδιακὰ ἀπογυμνώνεται ἀπὸ τὴ δόξα καὶ τὴν αἴγλη τοῦ μυστηρίου καὶ ἐξελίσσεται σὲ πολιτικὴ σύμβαση ἢ σύμφωνο συμβίωσης καὶ τὰ σχετικά.

Καὶ οἱ θρησκευτικοὶ γάμοι δυστυχῶς ἔχουν τόσο ἐκκοσμικευθεῖ ποὺ διερωτᾶται κανεὶς τὶ σχέση μπορεῖ νὰ ἔχει ἡ ὅλη ἱεροτελεστία μὲ τὸ «μέγα μυστήριο» ποὺ κηρύττει ἡ Ἐκκλησία.

Στὴ Μητρόπολή μας γίνονται οἱ περισσότεροι στὴν Ἑλλάδα θρησκευτικοὶ γάμοι καὶ τὸ διαπιστώνουμε αὐτὸ καθημερινὰ μὲ μεγάλη λύπη.

Δίπλα σὲ αὐτό, ὑπάρχουν τὰ διαζύγια ἡ ἐξαφάνιση τῆς πολύτεκνης οἰκογένειας, μὲ τὶς ὅποιες τεράστιες συνέπειές της, καὶ φυσικὰ ὁ πανσεξουαλισμὸς καὶ ἡ ἀπροκάλυπτη προβολὴ τῆς πρωτοφανοῦς διεμφυλικῆς προπαγάνδας καὶ τῆς ἀμφισβήτησης τῆς ταυτότητας τοῦ φύλου σὲ παγκόσμιο ἐπίπεδο.

Μιὰ καὶ μόνο ματιὰ στὶς εἰδήσεις ἢ στὶς διαφημίσεις πιστοποιεῖ τὰ παραπάνω.

Αὐτὸ ποὺ Ἐκκλησία μπορεῖ νὰ προσφέρει εἶναι νὰ ξαναζωντανέψει τὸν γάμο ὡς μυστήριο τῆς ἀγάπης καὶ τῆς ζωῆς στὴν πράξη, ὄχι στὰ λόγια.

Ὁ Ἀρχιεπίσκοπος Ἐλπιδοφόρος, μετὰ τὴν βάφτιση τέκνου ὁμόφυλου ζευγαριοῦ, δήλωσε ὅτι χρειάζεται μία «εἰλικρινὴς συζήτηση» γιὰ τὴν σεξουαλικότητα καὶ τὸ φύλο στὴν Ἐκκλησία. Συμφωνεῖτε μὲ αὐτό, καὶ ἂν ναί, ποιός εἶναι ὁ σωστὸς τρόπος νὰ γίνει μία τέτοια συζήτηση;

Δυστυχῶς, ὁ συγκεκριμένος ἐκκλησιαστικὸς ἄνθρωπος ποὺ μιλάει γιὰ «εἰλικρινῆ συζήτηση» δὲν ἦταν εἰλικρινὴς ἔναντι τοῦ Μητροπολίτου Γλυφάδας καὶ πρὶν κἂν ἀνοίξει ἡ «συζήτηση» ἔχει κάνει αὐθαίρετα καὶ μὲ δόλιο τρόπο πράξη τὶς ἀπόψεις του, μάλιστα σὲ ξένο ἔδαφος.

Δὲν μοῦ φαίνεται καὶ τόσο εἰλικρινὴς ἡ πρόθεση γιὰ τέτοιες «εἰλικρινεῖς… συζητήσεις». Συνήθως τὶς «εἰλικρινεῖς συζητήσεις» τέτοιου τύπου τὶς ζητοῦν αὐτοὶ ποὺ δὲν εἶναι εἰλικρινεῖς καὶ ποὺ ἀποφεύγουν τὶς συζητήσεις!

Πρὶν ἀπὸ κάθε ἄλλο μᾶς χρειάζεται μία εἰλικρινὴς συζήτηση γιὰ τὴν εἰλικρινῆ μετάνοια καὶ τὴ συνέπεια ζωῆς καὶ λόγου, οὐσίας καὶ εἰκόνας μέσα στὴν Ἐκκλησία.

Ἡ Ἐκκλησία καλεῖται αὐτὸ ποὺ ζεῖ καὶ διδάσκει ἀπὸ αἰώνων, τὴν ὀμορφιὰ καὶ τὴν ἱερότητα τοῦ φύλου και τοῦ θεσμοῦ τῆς οἰκογένειας, νὰ τὸ προβάλλει ὡς ἔμπνευση.

Ἡ Ἐκκλησία δὲν συζητάει τὴν ἀλήθεια καὶ τὴν ἐμπειρία της, γιατὶ δὲν τὴν ἀναζητεῖ, ἀλλὰ τὴν κατέχει, τὴν μαρτυρεῖ καὶ τὴν ὁμολογεῖ.

Δὲν ἀμφισβητεῖ τὸν θησαυρό της, δὲν ἀμφιταλαντεύεται πάνω στὴν ἀλήθεια της, προφητεύει.

Ὅταν συζητεῖ, τὸ κάνει γιὰ νὰ καταστήσει κατανοητὸ τὸν πλοῦτο της, ὄχι γιὰ νὰ προσαρμόσει τὴ διδασκαλία της στὶς ἀπαιτήσεις τοῦ παραλογιζόμενου σύγχρονου κόσμου, ποὺ ἐκτρέπεται στὴν ἁμαρτία καὶ τὴ σύγχυση.

Σᾶς ἀνησυχεῖ ἡ ἀπόσταση ποὺ παρουσιάζεται, στὰ θέματα τῆς οἰκογένειας, τοῦ φύλου καὶ τῆς σεξουαλικότητας, μεταξὺ τῶν ἐκκλησιαστικῶν ἀπόψεων καὶ τῶν ἀπόψεων τῆς νεολαίας; Πῶς μποροῦν νὰ παρουσιαστοῦν μὲ πειστικὸ τρόπο οἱ ἐκκλησιαστικὲς θέσεις σὲ αὐτὴν τὴν κοινωνικὴ ὁμάδα;

Ὁπωσδήποτε μὲ λυπεῖ, καὶ πολὺ μάλιστα, ἀλλὰ κυρίως ἡ ἀδυναμία τῆς Ἐκκλησίας νὰ ἐμπνεύσει. Τὰ νέα παιδιὰ ἔχουν ἀφεθεῖ ἀπροστάτευτα στὸν χείμαρρο τῆς ἀσέβειας καὶ τοῦ παραλογισμοῦ.

Ὁ δικός μας λόγος εἶναι ξερός, ὁ τρόπος μας συντηρητικός, ἡ φωνἠ μας κουραστική, ἡ ζωή μας ἄνευρη.

Σᾶς ἐρωτῶ, ἐὰν ἐμεῖς ὡς Ἐκκλησία ζούσαμε τὴ δύναμη τῆς εὐσέβειας, τῆς ἁγιότητος καὶ τῆς χάριτος τοῦ Θεοῦ, τότε ὁ λόγος μας δὲν θὰ ἦταν πιὸ πειστικός;

Τώρα μιλᾶμε καὶ δὲν μᾶς καταλαβαίνουν, μᾶς βλέπουν καὶ γυρίζουν τὸ πρόσωπό τους ἀλλοῦ, μᾶς ἀκοῦνε καὶ γελοῦν περιφρονητικά, μᾶς σκέπτονται καὶ χασμουργιοῦνται. Δὲν ἐμπνέουμε.

Αὐτὸ βέβαια, δὲν σημαίνει ὅτι ἐὰν εἴμασταν ἐντάξει θὰ ἄλλαζε ἡ κοινωνία. Καὶ τὸν Χριστό «πλάνο» τὸν εἴπανε, τὸ κήρυγμά του ἀκούστηκε ὡς «σκληρὸς λόγος… καὶ οὐκέτι περιεπάτουν μετ’ αὐτοῦ».

Ἀλλὰ καὶ τοὺς ἁγίους τοὺς πολέμησαν καὶ τοὺς δικαίους δὲν ἤθελαν νὰ τοὺς δοῦνε στὰ μάτια τους. Ὁ λόγος ὅμως, ὅταν εἶναι ἀληθινὸς καὶ ἡ ζωή μας γνήσια, ἔχει δύναμη ἀπὸ μόνος του.

Ἔλεγε ὁ μακαριστὸς Χριστόδουλος ὅτι τὰ πιὸ κοντινὰ στὸ στόμα μας αὐτιὰ εἶναι τὰ δικά μας. Οἱ πρῶτοι ποὺ πρέπει νὰ ἀκούσουμε καὶ νὰ πιστέψουμε στὸ κήρυγμά μας εἴμαστε ἐμεῖς. Μετὰ ἔρχεται ἡ νεολαία.

Προσπαθοῦμε νὰ μιλήσουμε τὴν ἴδια γλῶσσα, ἀλλὰ μὲ λάθος τρόπο καὶ δὲν συνεννοούμαστε. Θὰ τὸ πῶ ξανά⸱ δὲν ἐμπνέουμε.

Γι’ αὐτὸ καὶ δὲν πείθουμε. Πάντως, ὅ,τι καὶ νὰ συμβαίνει, ἡ Ἐκκλησία εἶναι ἡ ἐλπίδα τοῦ κόσμου. Τίποτα ἄλλο.

Πιστεύετε ὅτι ἡ ἐπιστήμη, γιὰ παράδειγμα τῆς ψυχολογίας ἢ τῆς κοινωνιολογίας, μπορεῖ νὰ δώσει ἀπαντήσεις στὰ ἐρωτήματα αὐτά, ποὺ νὰ συνάδουν μὲ μία κριτικὴ προσέγγιση;

Κάθε ἐπιστήμη ἔχει τὴν ἀξία της καὶ τῆς ἀξίζει ὁ σεβασμός μας. Ἀσφαλῶς καὶ θὰ μποροῦσαν νὰ βοηθήσουν καὶ νὰ συμβάλουν στὴν ἐξυγίανση τοῦ ἤθους καὶ τὴν ἀνάδειξη τοῦ ἀνθρώπου.

Ὅταν ὅμως εἶναι καὶ αὐτὲς κατευθυνόμενες καὶ δίχως πνεῦμα, τότε μόνο ζημιὰ μποροῦν νὰ κάνουν.

Γράφει στὸν Μενέξενο τοῦ Πλάτωνα: «πᾶσά τε ἐπιστήμη χωριζομένη δικαιοσύνης καὶ τῆς ἄλλης ἀρετῆς πανουργία, οὐ σοφία φαίνεται».

Οἱ ὅροι «ψυχή» καὶ «κοινωνία» ποὺ περιλαμβάνονται στὶς ἐπιστῆμες ποὺ ἀναφέρατε εἶναι ὅροι ποὺ χρησιμοποιοῦνται καὶ ἀναδεικνύονται καὶ ἀπὸ τὴν Ἐκκλησία καὶ τὴ θεολογία.

Ὁ ἕνας –ἡ ψυχή- δηλώνει τὸ ἀθάνατο κομμάτι τῆς ἀνθρώπινης ὑποστάσεως καὶ ὁ δεύτερος -ἡ κοινωνία- τὴν ἐν ἀγάπῃ ἀμοιβαία περιχώρηση τῶν ἀνθρώπων, τὴν ἑνότητά τους.

Ὅταν ὅμως οἱ ὅροι αὐτοὶ δὲν ἔχουν Θεὸ μέσα τους, δὲν ἔχουν πνεῦμα, εἶναι σὰν ὀργανισμοὶ ποὺ δὲν ἔχουν αἷμα, τότε χάνουν τὴ σημασία τους καὶ ἐκφυλίζονται σὲ ὄργανα ποὺ ἀπογυμνώνουν τὸν ἄνθρωπο ἀπὸ τὴν ἱερότητά του καὶ τὶς σχέσεις ἀπὸ τὴν αὐθεντικότητά τους, τότε χρησιμοποιοῦνται ὡς ἐργαλεῖα ἀποδόμησης τῆς ἀνθρώπινης ἀξίας, συμπαρασύροντας στὸν κατήφορο καὶ τὸν θεσμὸ τῆς οἰκογένειας καὶ τὴν παρακαταθήκη τοῦ φύλου.

Θὰ κλείσω λέγοντας πὼς ἡ ἐποχὴ μας εἶναι ἐποχὴ ποὺ διψάει γιὰ ἀλήθεια καὶ ἀπαιτεῖ γνήσια, ἐλεύθερη καὶ ζωντανὴ Ἐκκλησία.

Αὐτὴ εἶναι πολὺ πιὸ σύγχρονη ἀπὸ τὰ σύγχρονα ρεύματα, πολὺ πιὸ ἔξυπνη ἀπὸ τοὺς ἐγκεφάλους τῆς τεχνητῆς νοημοσύνης καὶ φυσικά πολὺ πιὸ μπροστὰ ἀπὸ τὶς ἀνακαλύψεις τῆς ἐπιστήμης.

Καταξιώνει τὸν ἄνθρωπο, γιατὶ κατέχει τὸν Θεό. Ἡ πίστη εἶναι ἡ μεγαλύτερη ἐπένδυση!


  1. He had me at

    The Church does not discuss the truth and its experience because it does not seek it, but owns it, bears witness to it, and confesses it.

    I pray to God He sends us more such men of God to save His people. Someone who is not afraid to stand up for the truth and call out the heretics in our Hierarchy who lead us astray

  2. “The Church does not discuss the truth and its experience because it does not seek it, but owns it, bears witness to it, and confesses it.”

    These words resonate deeply within my heart. There is nothing to discuss. God’s Word is the final word. God’s Word is not a “view.”

    I found the replies by Met. Mesogaias Nikolaos edifying.

  3. Ειναι λυπηρό αλλά και προκλητικό, να βλεπεις όλους αυτός στην εκκλησία να κηρύσσουν τον λόγο του Χριστού!!Τι σχέση έχουν όλοι αυτοί οι υπηρέτες του Μαμωνα με τον Χριστο;;;; Αν ο Ελπιδοφόρος θέλει ειλεικρινη συζήτηση για το φύλο του, ας πάει σε ψυχολόγο. Καθώς είπε πολύ σοφά ο Μεσογαιας Νικόλαος, η εκκλησία δεν έχει να συζητήσει τίποτε. Κατέχει την αλήθεια και την κήρυττε. Μονωπολιακα, ρητά και απέριττα. Και σε όποιον αρέσει. Δεν προσαρμόζεται, δεν απλοποιείται, δεν μεταποιείται. Ας βγάλει λοιπόν αυτό το ηλιθιο χαμόγελο από το πρόσωπο του, και ας πάψει να προκαλεί. Έχει πολλά κελιά άδεια στο Άγιο Ορος. Μετάνοια και μάθηση. Και ας τον φωτίσει ο Θεός, να βγει από τα μαύρα του σκοτάδια. Ανάξιος!!!

  4. Nikolas speaks as a believer while Elpi speaks and acts as a politician. Nikolas has a clear Godly vision and Elpi’s vision is determined by the whims of the world. Nikolas is a man of the Spirit and Elpi is a man of the flesh.

  5. This is the most inspiring thing I’ve read in years. God bless this man and grant him many years.

    So many saints spoke true words long ago that apply to now, but this man speaks truth to us now, in the present about what is actually happening. It doesn’t matter what his title is, he is a true leader.

    Even though the tenure of Elpidophoros makes it seem as though God has forsaken our leadership, we see in Met. Nikolaos, He has not forsaken us.


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