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.

Born in Goa, of Portuguese family, Mar Alvarez began his pastoral career as a Roman Catholic priest. However, the deteriorating situation with the Padroado (the confused system of Papal privilege and royal patronage governing the church in Portuguese India since the 14th century) lead Mar Alvarez to convert to Orthodoxy.

Mar Alvarez was consecrated by the Bishop of Kottayam, Paulose Mar Athanasios on 28 July 1889. Four years later Alvarez consecrated Rene Vilatte, who had been directed to India by Alfred Loisy.

Mar Alvarez was not a mere reactionary, nor was he a convert in protest of issues affecting his “home church” he was a true orthodox believer, and he suffered greatly for his conversion over the years. He was repeatedly humiliated, and attacked by local Roman Catholic and secular authorities, but persisted in his charitable and educational endeavours.

Mar Alvarez was reduced to poverty – and wearing nothing but a black robe, went about with a begging bowl to collect for his own sustenance, as well as for his support of the poor and the sick. One account describes how when visiting a local business man he asked for alms, the businessman spat in his begging bowl in reply. Mar Alvarez without getting angry, calmly said – that was for me, I shall keep that, now what do you have to offer for the poor? The businessman was so ashamed of his actions, that he made a very generous contribution.

Mar Alvarez was a scholar, publishing a number of books and articles. He was opposed to religious exhibitionism (a common feature of 19th and early 20th century piety). As part of his ideology of independence both for India, and for the church, Mar Alvarez was a strong advocate of using local resources for clothing, food, and building, rather than foreign materials – he encouraged, people to rely on cheaper locally produced food sources such as tapioca. In this he was ahead of his time, and the later philosophies that would be an integral part of the Indian independence movement.

Mar Alvarez went out of his way to help, and bring comfort to those suffering from common illnesses of the day: malaria, TB, and leprosy. He even published pamphlets on the treatment of diseases like Cholera. In 1871 Mar Alvarez started a charitable association to bring aid to the poor – especially wandering beggars. Expanding the project across other cities in Goa after only a few years.

Old, and frail, Mar Alvarez died of dysentery on 23 September 1923. His tireless work for the poor, and for the liberation of his people, meant that he left a legacy. Thousands of people – especially the poor – paid their respects and formed the funeral procession that lined the main roads of his home town Panaji.