Holy Transfiguration Orthodox Cathedral, Accra

08/02/2026

Homily for the Sunday of the Prodigal Son
February 8/January 26, 2026

In the Name of the Father, and of the Son, and of the Holy Spirit.

Beloved Brothers and Sisters in Christ,

Today, the Lord gives us one of the most tender, unsettling, and revealing parables in all of Scripture. The parable of the Prodigal Son is not a moral tale meant to scold us. It is a revelation of the heart of God. And if we are honest, it is also a revelation of our own hearts—often in ways that make us uncomfortable.

Just last Sunday, the Church placed before us two men at prayer: one confident in his righteousness, the other with nothing to offer God except his broken heart and the plea, “Lord, have mercy on me, a sinner.” We were reminded then that salvation begins not with achievement but with truth, not with comparison but with humility. Today’s Gospel continues that same movement of the soul. It takes us deeper into the mystery of repentance—not as self-condemnation, but as coming home.

At some point in our lives, every one of us is in this Gospel. Sometimes we are the younger son, reckless and hungry. Sometimes we are the older son, obedient yet bitter. And sometimes—though rarely, and only by grace—we are invited to glimpse the heart of the Father Himself.

The younger son does something unthinkable. He asks for his inheritance while his father is still alive. In the culture of the time, this is not just rude; it is a kind of death wish. It is as though he is saying, “I want your things, but I do not want you.” And yet the father gives. He does not argue. He does not shame. He does not negotiate. St. John Chrysostom notes that God often allows us to go our own way, not because He approves of our choices, but because He respects our freedom and waits for love to return freely.

The son goes off to a far country, and how familiar that far country is. It is not only a geographical place. It is any interior space where we imagine life will be fuller without God, where we believe the grass is greener elsewhere, where we spend the riches of grace, time, love, and calling on things that cannot satisfy. St. Gregory of Nyssa says that sin always promises enlargement but delivers famine. And famine comes—not immediately, but inevitably.

The Gospel tells us that the son becomes hungry, empty, and desperate. He has plenty around him, yet nothing within him. He feeds animals while starving himself. How many times have we known that hunger? How many times have we felt empty even while surrounded by abundance? How many times have we reached the bottom and finally said, “I cannot live like this anymore”?

Then comes one of the most important lines in all of Scripture: “He came to himself.” Repentance begins not with eloquent apologies but with truth. With awakening. With brokenness. The son does not rehearse a legal defense; he rehearses a confession. He does not return demanding restoration; he returns hoping only for survival.

And yet—and this is the heart of the Gospel—the father does not wait for the speech.

While the son is still far off, the father runs. God does not wait for explanations. God does not demand proof of improvement. God does not say, “Let us see how serious you are.” St. Ephrem the Syrian says that God’s mercy outruns our repentance. The father runs, embraces, kisses, and restores. He places a robe, a ring, sandals—not probation, not suspicion, but full sonship.

This is not transactional love. This is grace.

The son returns broken, tired, and ashamed. And he is met not with interrogation but with joy. Heaven rejoices not because the son has proven himself worthy, but because he was dead and is alive, lost and is found. God welcomes the repentant sinner without conditions. That is both comforting and frightening, because it leaves no room for pride.

Then the parable turns, and the mirror shifts.

The older son stands outside. He has done everything right. He has stayed. He has obeyed. And yet he is angry, jealous, resentful. He is physically in the father’s house but spiritually far from the father’s heart. St. Augustine warns us here that it is possible to serve God faithfully and still not love Him. It is possible to be religious and yet resent mercy when it is shown to others.

The older son speaks the language of entitlement: “I have served you. I have earned this.” But the father gently corrects him. “All that I have is yours.” The tragedy is not that the father withholds anything; it is that the son cannot rejoice. He cannot accept grace—for his brother or for himself.

This is where the parable presses us hardest. Do we rejoice in forgiveness? Are we happy in our Father’s house? Or do we secretly believe that love must be earned, that grace must be deserved, that others are receiving something they do not merit—while we quietly tally our own righteousness?

Here, the Gospel quietly returns us to last Sunday’s warning. The elder son, like the Pharisee, stands before God with a list of merits and grievances. The younger son, like the Publican, has nothing left to defend. And once again, it is the one who dares to stand empty before God who is closest to the Kingdom.

St. Isaac the Syrian says that the sign of true repentance is not despair, but compassion for others. The elder son’s anger reveals that he does not yet know the heart of the father he serves.

So today, the Gospel asks us difficult questions. When in my life have I wasted the riches I was given? Where have I run away, thinking life would be better elsewhere? When I am desperate and defeated, to whom do I turn? Do I struggle to accept God’s grace because I cannot control it or earn it? Do I stand in judgment like the older brother, or do I dare to enter the feast, even though my garments betray me?

And perhaps the deepest question of all: can I accept the home God offers me? Can I believe that I am truly wanted, truly welcomed, truly loved, not as a servant earning wages, but as a child embraced?

Beloved, as we move closer to Great Lent, the Church is already teaching us how we will be judged—not by the strict accounting of our failures, but by the state of our hearts. Next week, when we hear of the Last Judgment, we will learn that the final question is not “How much did you accomplish?” but “Did you learn to love? Did you learn mercy? Did you recognize Me in your brother and sister?” Today’s Gospel prepares us for that day by revealing the mercy we ourselves live by.

Great Lent approaches not as a season of punishment, but as the road home. The Church does not stand at the door with crossed arms. She stands with the Father, watching the horizon, waiting, ready to run.

Let us picture ourselves today as the prodigal—returning home broken and tired. Let us feel the embrace we did not earn. And let us ask God to heal in us both our rebellion and our self-righteousness, so that when we stand before Him, we may stand not with excuses or accusations, but with hearts finally made capable of mercy, and live as true sons and daughters in the house of our Father.

Amen.

+Archbishop Stephen

08/06/2025

The story of Pentecost is found in the book of The Acts of the Apostles. In Chapter two we are told that the Apostles of our Lord were gathered together in one place. Suddenly, a sound came from heaven like a rushing wind, filling the entire house where they were sitting. Then, tongues of fire appeared, and one sat upon each one of Apostles. They were all filled with the Holy Spirit and began to speak in other languages as directed by the Spirit (Acts 2:1-4).

This miraculous event occurred on the Jewish Feast of Pentecost, celebrated by the Jews on the fiftieth day after the Passover as the culmination of the Feast of Weeks (Exodus 34:22; Deuteronomy 16:10). The Feast of Weeks began on the third day after the Passover with the presentation of the first harvest sheaves to God, and it concluded on Pentecost with the offering of two loaves of unleavened bread, representing the first products of the harvest (Leviticus 23:17-20; Deuteronomy 16:9-10).

Since the Jewish Feast of Pentecost was a great pilgrimage feast, many people from throughout the Roman Empire were gathered in Jerusalem on this day. When the people in Jerusalem heard the sound, they came together and heard their own languages being spoken by the Apostles (Acts 2:5-6). The people were amazed, knowing that some of those speaking were Galileans, and not men who would normally speak many different languages. They wondered what this meant, and some even thought the Apostles were drunk (Acts 2:7-13).

Peter, hearing these remarks, stood up and addressed the crowd. He preached to the people regarding the Old Testament prophecies about the coming of the Holy Spirit. He spoke about Jesus Christ and His death and glorious Resurrection. Great conviction fell upon the people, and they asked the Apostles, "What shall we do?" Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit" (Acts 2:38-39).

The Bible records that on that day about three thousand were baptized. Following, the book of Acts states that the newly baptized continued daily to hear the teaching of the Apostles, as the early Christians met together for fellowship, the breaking of bread, and for prayer. Many wonderful signs and miracles were done through the Apostles, and the Lord added to the Church daily those who were being saved (Acts 2:42-47).

29/05/2025

The eternal word, which before all ages, has taken a human nature and God in secret, today has ascended. The angels appeared before him to the messengers going to the heavens with great glory, and they prostrated before him, saying: Glory be to God who ascends.
Jesus, you descended from the heavens to the earth and set with you the human image thrown down in the treasuries of hell because you are God, and you ascended it by your assembly to the heavens, and made it equal to sitting on the throne of your Father because you are merciful and loving to mankind.
Saviour, when the angels marveled at your astonishing elevation, and the disciples marveled at your awesome elevation, you ascended with glory because you are God, and the gates lifted up for you, for that reason the heavenly hosts admired two phones: glory to your descent, saviour, glory to your king, glory to your ascension, lover of mankind alone.
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PENTECOSTARY - Turn Up Thursday
Glory to your ascension, you gentle lover of mankind

18/04/2025

The Descent from the Cross

18/04/2025

Holy Thursday Evening - The Holy Passion Service

Today is hung upon the Cross, He Who suspended the Earth amid the waters.
Σήμερον κρεμάται επί ξύλου ο εν ύδασι τήν γήν κρεμάσας.

12/04/2025

Today the 12th of April we celebrate the feast of Lazarus. Saturday of Lazarus, the "day of death and life," marks the beginning of Holy Week, preparing faithful for the Divine Crucifixion and Resurrection. In some areas, these customs are preserved to this day, it symbolize the resurrection of Lazarus by Jesus Christ as St. John describes in his Gosple.

09/03/2025

THE TRIUMPH OF ORTHODOXY

The Orthodox faithful at Holy Transfiguration Cathedral, Accra were engaged in the procession with icons, which always takes place on the first Sunday of the Great Lent, dubbed as the Sunday of Orthodoxy. The procession was presided over by Very Rev. Fr. Joseph Kwame Labi immediately after the Divine Liturgy.

The Sunday of Orthodoxy is the first Sunday of Great Lent. The dominant theme of this Sunday since 843 has been that of the victory of the icons. In that year the iconoclastic controversy, which had raged on and off since 726, was finally laid to rest, and icons and their veneration were restored on the first Sunday in Lent. Ever since, this Sunday has been commemorated as the "Triumph of Orthodoxy."

14/09/2024

The Universal Exaltation of the Precious and Life-Giving Cross - Troparion & Kontakion
Commemorated on September 14
Troparion — Tone 1

O Lord, save Your people, / and bless Your inheritance. / Grant victories to the Orthodox Christians / over their adversaries. / And by virtue of Your Cross, / preserve Your habitation.

Kontakion — Tone 4

As You were voluntarily raised upon the cross for our sake, / grant mercy to those who are called by Your Name, O Christ God; / make all Orthodox Christians glad by Your power, / granting them victories over their adversaries, / by bestowing on them the Invincible trophy, Your weapon of Peace.

🌺🌺🌺

The pagan Roman Emperors tried to obliterate the holy places where our Lord Jesus Christ suffered and rose from the dead, so that they would be forgotten. Emperor Hadrian (117-138) ordered that Golgotha and the Lord's Sepulchre be buried, and that a temple in honor of the pagan "goddess" Venus and a statue of Jupiter be placed there.

Pagans gathered at this place and offered sacrifice to idols. Eventually after 300 years, by Divine Providence, the Christian holy places, the Sepulchre of the Lord, and the Life-giving Cross, were discovered and opened for veneration. This took place under Emperor Constantine the Great (306-337) after his victory over Maxentius (in 312), who ruled the Western part of the Roman Empire, and over Licinius, the ruler of its Eastern part. In the year 323 Constantine became the sole ruler of the vast Roman Empire.

(Old Rome…. Not New Rome… New Rome is what we are witnessing now across the globe, all the different religions, without repenting are uniting to the one world religion by human reasoning. The dead branches. )

In 313 Saint Constantine issued the Edict of Milan, by which Christianity was legalized and persecutions against Christians in the Western half of the Empire were stopped.

Although Licinius had signed the Edict of Milan in order to oblige Constantine, he continued his cruel persecutions against Christians. Only after his conclusive defeat did the Edict of Milan extend also to the Eastern part of the Empire.

The Holy Equal of the Apostles Emperor Constantine, triumphing over his enemies in three wars, with God’s Providence , had seen the Sign of the Cross in the heavens. Written beneath were the words:

“By this you shall conquer.”

Ardently desiring to find the Cross upon which our Lord Jesus Christ was crucified, Saint Constantine sent his mother, the pious Empress Helen (May 21), to Jerusalem, providing her with a letter to Saint Makarios, the Patriarch of Jerusalem.

Saint Helen journeyed to the holy places connected with the earthly life of the Savior, building more than 80 churches, at Bethlehem the birthplace of Christ, and on the Mount of Olives where the Lord ascended to Heaven, and at Gethsemane where the Savior prayed before His sufferings, and where the Mother of God was buried after her Dormition.

Although the holy Empress Helen was no longer young, she set about completing the task with enthusiasm.

In her search for the Life-giving Cross, she questioned both Christians and Jews, but for a long time her search remained unsuccessful.

Finally, she was directed to a certain elderly Jew named Jude who stated that the Cross was buried beneath the temple of Venus.

They demolished the pagan temple and, after praying, they began to excavate the ground. Soon the Lord's Tomb was uncovered. Not far from it were three crosses, and a board with the inscription ordered by Pilate, and four nails which had pierced the Lord’s Body (March 6).

In order to discover on which of the three crosses the Savior had been crucified, Patriarch Makarios alternately touched the crosses to a co**se.

When the Cross of the Lord touched the dead man, he was restored to life. After witnessing the raising of the dead man, everyone was convinced that the Life-giving Cross had been found.

Christians came in a huge crowds to venerate the Holy Cross, beseeching Saint Makarios to lift the Cross, so that those far off could see it. Then the Patriarch and other spiritual leaders lifted the Holy Cross, and the people prostrated themselves before the Honorable Wood, saying

“Lord have mercy." This solemn event occurred in the year 326.

During the discovery of the Life-giving Cross another miracle took place: a woman who was close to death was healed by the shadow of the Holy Cross.

The elderly Jude (October 28) and other Jews believed in Christ and were baptized. Jude was given the name Kyriakos, and later he was consecrated as the Bishop of Jerusalem. He suffered a martyr’s death for Christ during the reign of Emperor Julian the Apostate (361-363).

Saint Helen took part of the Life-giving Wood and nails with her to Constantinople.

Saint Constantine ordered a majestic and spacious church to built at Jerusalem in honor of the Resurrection of Christ, also including under its roof the Life-giving Tomb of the Lord and Golgotha.

The church was built in ten years. Saint Helen did not survive until the dedication of the church, she reposed in the year 327.

The church was consecrated on September 13, 335. On the following day, September 14, the festal celebration of the Exaltation of the Honorable and Life-giving Cross was established.

Another event connected to the Cross of the Lord is remembered also on this day: its return to Jerusalem from Persia after a fourteen year captivity.

During the reign of the Byzantine Emperor Phokas (602-610) the Persian king Khozróēs II attacked Constantinople defeated the Greek army, plundered Jerusalem, capturing both the Life-giving Cross of the Lord and the Holy Patriarch Zachariah (609-633).

The Cross remained in Persia for fourteen years, and only under Emperor Herakleios (610-641), who defeated Khozróēs and concluded peace with his successor and son Syroes, was the Lord's Cross returned to the Christians.

With great solemnity the Life-giving Cross was transferred to Jerusalem. Emperor Herakleios, wearing a crown and his royal purple garments carried the Cross of Christ.

The Emperor was accompanied by Patriarch Zachariah. At the gates by which they ascended Golgotha, the Emperor stopped suddenly and was unable to proceed.

The holy Patriarch explained to the Emperor that an Angel of the Lord was blocking his way. Herakleios was told to remove his royal trappings and to walk barefoot, since He Who bore the Cross for the salvation of the world had made His way to Golgotha in all humility. Then Herakleios donned plain clothes, and without further hindrance, carried the Cross of Christ into the church.

In a sermon on the Exaltation of the Cross, Saint Andrew of Crete (July 4) says: “The Cross is exalted, and everything true is gathered together, the Cross is exalted, and the city makes solemn, and the people celebrate the feast."

Αμήν Αμήν Αμήν 🌺☦️🌺

08/09/2024

Today, 8th of September we celebrate the feast of the nativity of the Theotokos.

15/08/2024

15/08/2024

THE FALLING ASLEEP OF OUR MOTHER IN HEAVEN – THE DORMITION OF MARY, THE THEOTOKOS - THE PANAYIA 15th August

a very happy NAMEDAY to those bearing the names:

Maria, Marie, Maree, Mario, Maro, Marika, Marigoula, Maroula, Maritsa, Marissa, Marouso, Marietta, Mariam, Miriam, Mariah, Panayiota, Panayiotis, Patricia, Patrice, Yiota, Pota, Tota, Potoula, Panayioula, Panagoula, Panikos, Panos, Panayis, Panagos, Theotokis, Theotokia, Gethsimani, Gesthemane, Despina, Despo, Desi, Pipina, Katholiki, Iliostalakti, Parthena.

THE DORMITION OF THE THEOTOKOS

The feast of the Dormition or Falling-asleep of the Theotokos is celebrated on the fifteenth of August, preceded by a two-week fast. This feast, which is also sometimes called the Assumption, commemorates the death, resurrection and glorification of Christ’s mother. It proclaims that Mary has been “assumed” by God into the heavenly kingdom of Christ in the fullness of her spiritual and bodily existence.

As with the nativity of the Virgin and the feast of her entrance to the temple, there are no biblical or historical sources for this feast. The Tradition of the Church is that Mary died as all people die, not “voluntarily” as her Son, but by the necessity of her mortal human nature which is indivisibly bound up with the corruption of this world.

THE MOST PURE HUMAN BEING OF THE PAST, PRESENT AND FUTURE

The Orthodox Church teaches that Mary is without personal sins. In the Gospel of the feast, however, in the liturgical services and in the Dormition icon, the Church proclaims as well that Mary truly needed to be saved by Christ as all human persons are saved from the trials, sufferings and death of this world; and that having truly died, she was raised up by her Son as the Mother of Life and participates already in the eternal life of paradise which is prepared and promised to all who “hear the word of God and keep it” (Lk11.27–28).

APOLYTIKION
“In giving birth, you preserved your virginity. In falling asleep you did not forsake the world, O Theotokos. You were translated to life, O Mother of Life, and by your prayers, you deliver our souls from death.”

KONTAKION
“Neither the tomb, nor death, could hold the Theotokos, who is constant in prayer and our firm hope in her intercessions. For being the Mother of Life, she was translated to life, by the One who dwelt in her virginal womb.”

THE HEIRMOS
“In you the laws of nature are defeated, O undefiled Virgin pure. In virginity childbirth was accomplished, and death introduces life. You, after bearing, are virgin, and after dying are living. Mother of God, ever save your inheritance.”

EXTRAORDINARY EVENTS AT HER FALLING ASLEEP

The Holy Scriptures tell us that when our Lord was dying on the Cross, He saw His mother and His disciple John and said to the Virgin Mary, "Woman, behold your son!" and to John, "Behold your mother!" (John 19:25-27). From that hour, the Apostle took care of the Theotokos in his own home.

Along with the biblical reference in Acts 1:14 that confirms that the Virgin Mary was with the Holy Apostles on the day of Pentecost, the tradition of the Church holds that she remained in the home of the Apostle John in Jerusalem, continuing a ministry in word and deed.

At the time of her death, the disciples of our Lord who were preaching throughout the world returned to Jerusalem to see the Theotokos. Except for the Apostle Thomas, all of them including the Apostle Paul were gathered together at her bedside. At the moment of her death, Jesus Christ himself descended and carried her soul into heaven.

Following her repose, the body of the Theotokos was taken in procession and laid in a tomb near the Garden of Gethsemane. When the Apostle Thomas arrived three days after her repose and desired to see her body, the tomb was found to be empty. The bodily assumption of the Theotokos was confirmed by the message of an angel and by her appearance to the Apostles.

The Services of the Feast repeat the main theme, that the Mother of Life has “passed over into the heavenly joy, into the divine gladness and unending delight” of the Kingdom of her Son (Vesperal hymn). The Old Testament readings, as well as the Gospel readings for the Vigil and the Divine Liturgy, are exactly the same as those for the Feast of the Virgin’s Nativity and her Entrance into the Temple. Thus, at the Vigil we again hear Mary say: “My soul magnifies the Lord and my Spirit rejoices in God my Saviour” (Lk 1.47). At the Divine Liturgy we hear the Letter to the Philippians where Saint Paul speaks of the self-emptying of Christ who condescends to human servitude and ignoble death in order to be “highly exalted by God his Father” (Phil 2.5–11). And once again we hear in the Gospel that Mary’s blessedness belongs to all who “hear the word of God and keep it” (Lk. 11.27–28).

WE ARE ALSO BLESSED BY EMULATING THE PANAYIA’S EXAMPLE

Thus, the Feast of the Dormition of the Theotokos is the celebration of the fact that all men are “highly exalted” in the blessedness of the victorious Christ, and that this high exaltation has already been accomplished in Mary the Theotokos. The Feast of the Dormition is the sign, the guarantee, and the celebration that Mary’s fate is, the destiny of all those of “low estate” whose souls magnify the Lord, whose spirits rejoice in God the Saviour, whose lives are totally dedicated to hearing and keeping the Word of God which is given to men in Mary’s child, the Saviour and Redeemer of the world.

Finally it must be stressed that, in all of the Feasts of the Virgin Mother of God in the Church, the Orthodox Christians celebrate facts of their own lives in Christ and the Holy Spirit. What happens to Mary happens to all who imitate her holy life of humility, obedience, and love. With her, all people will be “blessed” to be “more honourable than the cherubim and beyond compare more glorious than the seraphim” if they follow her example. All will have Christ born in them by the Holy Spirit. All will become temples of the living God. All will share in the eternal life of His Kingdom who live the life that Mary lived.

In this sense everything that is praised and glorified in Mary is a sign of what is offered to all persons in the life of the Church. It is for this reason that Mary, with the divine child Jesus within her, is called in the Orthodox Tradition the Image of the Church. For the assembly of the saved is those in whom Christ dwells.

MOST HOLY THEOTOKOS, SAVE US THROUGH YOUR INTERCESSIONS TO CHRIST, OUR LORD

Adapted from “The Orthodox Church”, Volume II, by Father Thomas Hopko of blessed memory and from Greek Orthodox Archdiocese of America "The Dormition of the Theotokos". Heirmos from translation by Fr Seraphim Dedes, AGES Initiatives. Icon from OCA “Dormition of the Mother of God”.