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.

These three sisters lived as ascetics on a mountain. Many of the ill and infirm in the region were being healed by their prayers. The local governor was not terribly keen on this effective marketing strategy, and had the women summoned, and demanded that they abandon the faith. Naturally they refused, and were tortured and killed around AD 304.

According to legend, after their deaths, the governor, Frontonius was struck by lightening and died.

The sisters were buried at a hot-spring in Pythias.

The connection with the spring and the virgin martyrs is not uncommon. In this instance the fact that they were healers compounds the association. The sites of springs were healing places, both for mind and body because in addition to the benefits of hot-springs, and mineral springs, they are often found in places of pristine beauty, or “charis” (grace). An idea embodied by virginity, and the virgins themselves. See for example the frequent literary connection between Paradise which is beautiful and fruitful without the soil ever having been worked, or tilled.

As early as the late fourth century the Theotokos began to be closely associated with springs – there is a famous icon of her sitting in a fountain (no it’s not a late antique wet T-shirt competition!). Earlier, more abstract imagery (one example in the British Museum) shows a fountain flanked on either side by deer. It is not uncommon to encounter sites, named in the medieval period for their spring, still bearing a name associated with Mary. An example not too far from where I am now “Ladywell” comes to mind. Sadly the actual spring is now under a pub carpark!