Today is the last day of the liturgical New Year.

Throughout the year we celebrate and commemorate various holy-men and holy-women who through their example – whether it is through their teaching, or their praxis – encourage us in our own understanding of, and practice of the Christian sacramental tradition.

Heresy brings another level of understanding to our living the faith. Yes it is true that some of the results of dealing with heresy seem obtuse and esoteric but the fact is our understanding of “being” human, “being” Christian would not be what it is without the tough questions, and sometimes wondurfully wierd teachings of the early heretics.

Remember that heresy is not “anti-Christian” rather it is a result of thoughtful people struggling with one or more questions related to their attempt at living faithfully. That is not to say that we should embrace heretical teaching – rather it is to say that we ought to respect the fact that such teachings (and their teachers) were doing the same thing we are – striving to understand and be faithful to the Gospel.

Christianity is what it is in part because of our historical experience of heresy; for this reason, on this the last day of the year, we commemorate rogues and rakes of Christian history. Not because we want to emulate their example, but because their experiments, questions, and the answers they developed, contributed to the body of tradition, our heritage we as modern believers refer to as our anchor and starting point for all theology and praxis.

Döllinger (d. 10 Jan. 1890) was a leading theologian of the late 19th century he spoke up for the “Old Catholic party” of southern & central Europe giving voice to concerns that developments in Roman Catholicicm were taking the faith in a direction not supported by scholarship or tradition. While Döllinger was not the “founder” of the Old Catholic movement – various existing streams, such as the church of Utrecht coalesced around him (because of him) and gave birth to what is now the union of Utrecht.

Independent Catholic communities are not part of the Union of Utrecht however, we share historical links through a number of bishops such as Abp. Matthew. More important is what Döllinger stood for, a defence of scholarship, and a respect for the whole body of the church – key elements of OC/IC ethos today.

The last day of 2011. Hmmm . . . .

Well, from a liturgical perspective this is not a big deal really – as the liturgical New Year was back in September. Today we commemorate Nelania the Younger, and tomorrow is the leave-taking of the feast of the Nativity. But never fear Theophany is just around the corner.

Melania the Younger was a fourth century ascetic who not only built two monastaries, but also famously – and perhaps a bit mythically -  ransomed 8,000 captives.This year (as well as in recent years past) we witnessed the horror of Somali pirates, and extremist groups abducting innocent people and holding them for ransom. Terrorising them, and their families for months. Many are still being held.

Perhaps today, on this last day of the year, as we remember the heroine Melania the Younger – we ought not forget those who are being held for ransom in our 21st century – perhaps too we ought to ask: ‘what can we do to bring relief to the suffering of these captives and their families?’

In this year of famous abductions – not all of them liberated through ransom – perhaps we ought to reflect on the work of this fourth century nun.

St. Amphilochius was a theologian, a stalwart defender of orthdoxy against the Arians, and according to tradition, encouraged St. Basil to write his defence of the divinity of the Holy Spirit. Amphilochius, like many saintly bishops is also known for successfully standing up to “power” risking his life before the Emperor Theodosius to make a theological point.

Angels are everywhere in Scripture. According to Paul they were sent to minister to the heirs of salvation (Heb. 1.14) – going out on a limb I’m going to say that’s us. The Psalmist (91.11-12) says: “God commands the angels to guard you in all your ways. With their hands they shall support you lest you strike your foot against a stone.” Jesus, when warning not to cause other believers to sin, said (Mt. 18.11): I say to you that their angels in heaven always look upon the face of my heavenly Father.” And Deuteronomy suggests that each “nation” (read – ethnic group or race) has its own protecting angel (Dt. 32.8).

Traditionally the “hosts of heaven” the Angels are conceptualised according to three hierarchies, with three divisions (orders) each.

First – Seraphim, Cherubim and Thrones

Second – Dominions, Virtues, Powers

Third – Principalities, Archangels, Angels.

For a more detailed exploration of this arrangement read Pseudo-Dionysius’ “Celestial Heirarchy”.

Today we commemorate the expulsion of Adam & Eve from Paradise – in preparation for the beginning of Lent tomorrow (Monday), and Cyril & Methodius Enlighteners of the Slavs. Notice something missing (ha ha ha)?

The expulsion from Paradise cannot, must not be seen as “history” in the strictest sense of the word. Rather it can only be appreciated as mythology – and there is nothing wrong with that – indeed it is through the imagery of mythology that some of our most nuanced perceptions of the divine-human relationship can be communicated, reflected upon, and even acted upon.

Adam & Eve’s exile is not about a petulant divinity having a bad hair day and giving the first humans a very long time out in the cosmic no no corner. This overly simplistic view of the opening narratives of scripture only leads to some very bad theology – such as the abominable belief that humans are intrinsically evil, naturally bad, or loathsome. To be sure we often act that way towards one another but it is certainly not the natural state of play.

The exile from paradise is about a loss of trust, a breakdown in confidence, and its consequences. Eve was persuaded by the slick presentation style of the Serpent and in a momentary lapse of good judgement, reason, and trust in God – she lost everything. Eve was not evil, nor was she treacherous, or deceitful, rather she heard the argument, and made a choice, thinking that the grass just might be greener on the other side.

What she and Adam soon discovered however, was that there was nothing but dust and rocks on the other side and now they were very much alone.

There is another piece of the puzzle here. When we loose confidence in another, and the intimacy once shared dissipates, or is held in suspension, our sense of who we are shifts, our identity is altered. Adam & Eve were created out of an expression of love. As such the finite nature of created things was intolerable to God, and so he infused them with the image of the Logos. When Adam & Eve instead chose a relationship with Death (through the deception of the Serpent) their identity shifted, and that infusion of divine reason, of Life itself, was lost. Thus, Adam laments his nakedness: “before the gates of Paradise, bewailing his nakedness and crying out – “Woe to me the loser who have listened to wicked deceit and have been driven away from glory!”

Nicephoros was the friend of a priest called Sapricius. However, shortly before Sapricius was outed as a Christian during the persecution of Valerian, their friendship failed bitterly. Nicephoros tried to reconcile with his friend both in person, and through intermediaries, but Sapricius would have none of it. Sapricius was seized by the authorities, and was being tortured. Nicephoros heard of this, and sent intermediaries to Sapricius begging his forgiveness. But his friend still refused to forgive him. As Sapricius faced beheading, Nicephoros tried one final time to be reconciled with his friend, and met him on the way to his execution, prostrated himself before him and begged his forgiveness; but Sapricius was obstinate to the very end.

Sapricius’ refusal to follow one of the central teachings of the faith meant that his suffering and immanent martyrdom would be meaningless – because the simplest act, the most meaningful act of reconciling with his friend and neighbour went unfulfilled. As such – he was abandoned – his confidence slipped away – and in order to save his own life, he told his executioners he would sacrifice to the gods. Nicephoros on the other hand, confessed his faith in Christ, and was immediately beheaded in Sapricius’ place – receiving the martyr’s crown that Sapricius cast aside.

The hagiography of Nicephoros is interesting, falling as it does this year, just after Forgiveness Sunday. Nicephoros’ story is a multi-layered one. At first glance it addresses the teaching on forgiveness so prevalent in the Gospels; and falling, as it does this year just after Foregiveness Sunday, it is a highly relevant story. Nicephoros sought to be reconciled with his estranged friend before the persecution broke out, and once he learned of Sapricius’ impending death, that desire for forgiveness became all the more pressing. Forgive one another as God has forgiven you.

There is another avenue of interpretation – not entirely un-related; this time focussing on the actions of Sapricius, rather than Nicephoros. Jesus criticised the religious leaders of his day for their fastidious attention to points of law and custom that, on the scale of what is important, and what is not important, don’t even rate. “You pay tithes of mind and dill and cumin, and have neglected the weightier things of the law: judgment and mercy and fidelity. But these you should have done without neglecting the others. Blind guides, who strain ou the gnat ans swallow the camel!” (Mt. 23.23-24). Here we find Sapricius bearing witness to Christ as a confessor, while simultaneously not bearing witness to the core of the faith itself: to love God, to love one’s neighbour, and to forgive as one has already been forgiven.

Finally the story serves as a warning. Sapricius’ bravery and boldness in the face of persecution and death slip away as he remains obstinate before Nicephoros’ simple request to be forgiven. Thus, through his hardness of heart in the face of this, the simplest, and quietest of Christian acts – forgiving his estranged friend Nicephoros, Sapricius’ bold “confession” of his faith is rendered meaningless. And he is now remembered not as a martyr or confessor, but as a fool, and a traitor.

Theodore was a general in the early fourth century during the reign of Licinius. He was renowned for his skill as a strategist and commander of men. However, he was a believer. Licinius wanting to pursuade Theodore to revert to paganism, and through him those who honoured and respected him, went to see the general in person at Heraclea.

The two men recieved one another with great honour, finally the emperor asked Theodore to make an offering to the gods. Theodore asked instead that he might take the emperor’s personal idols home with him to worship in private, and that the following day he would restore them, and make a public offering. Licinius was re-assured that his plan was working and granted Theodore’s request.

At home, the general, far from worshipping the gods, broke up the gold and silver statues and distributed the pieces to the poor. The next morning a centurion reported to Licinius that he had seen a pauper carrying the head of Artemis (goddess of the hunt, wilderness, fertility and virginity).

Theodore confessed his faith in Christ, and the enraged emperor had him crucified, and tortured while on the cross. The following day, he sent soldiers to dump the body in the sea, but they found the saint whole, and alive. Seeing that his own entourage were beginning to be persuaded themselves, Licinius ordered Theodore to be beheaded.

Today is also cheesefare, and the seventh day of the feast of the Presentation.

Martyred in AD 251 Agatha was a Virgin from a noble Sicilian family and lived in Catania. She was tortured to death in part because she refused to abandon her asceticism and marry the local governor. Legend says that when she was buried an angel placed a stone inscribed with the words: “A righteous mind, self-determining, honour from God, the deliverance of her father-land” over the grave. The following year Mt. Etna erupted Catania was spared the devastation of the surrounding region. The belief is that it was through Agatha’s intervention that Catania was spared. She is now the protectress of Sicily.

My question is – surely there were saints and martyrs buried in the other areas around Catania – so  . . . um . . .what were they doing at the time? . . . Step away. I hear the flapping of wings!

Today is also Meatfare the run up to the Great Fast.

The story of Symeon & Anna is told in Luke 2. Symeon was an old man, righteous and devout, who recieved the revealation that he would not die before seeing the Messiah (Lk. 2.27). Symeon was in the Temple when Jesus was presented for his circumcision; he took him into his arms and declared:

Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you prepared in sight of all the people, a light for revelation of the Gentiles, and glory for your people Israel.” (Lk. 2.29-32)

Symeon’s utterance forms one of the main chants of Vespers.

Anna an elderly widow who spent her time in prayer and fasting came forward too, gave thanks to God and prophesied about the child. Sadly Luke does not include any of her utterances in the text – which might suggest that Symeon’s words had already served some liturgical function when Luke was compiled?