Han är ett av många keltiska ortodoxa vittnen, välkänt för att hålla de rätta dagarna (och sätten) för att hålla den kristna påsken. Saint Colman följde i den ursprungliga hebreiska och kristna ortodoxa (Didascalia) traditionen av Saint Columbanus och den heliga aposteln Saint John. Den efesiska kyrkan är välkänd för att hålla ut för den bibliska kalendern, och östkyrkan hade totalt sett använt poängen i fråga om den stora schismen.
Keltisk hebreisk kalender
Som traditionen med den västra ortodoxa kyrkan (av Culdees) inte att fira på Romens påvens kalender, utan att börja vårt hebreiska år enligt de bibliska tecknen, som landar några veckor från Rom: http://celticorthodoxy.com/2017/05/columbanus-celtic-church-observance-easter-hebrew-biblical/
Läs också om sabbaten i den ortodoxa kyrkan (öst och väst):
http://celticorthodoxy.com/2015/05/honoring-of-the-sabbath-in-the-historic-orthodox-church/
Idag den 18 februari är festdagen (minnesdag) för St Colman (676 AD). Idag firar vår familj i Northumbria en annan stor som väljer YAHWEH Israels Gud snarare än de nya romerska sederna att fira påsk. (som bekräftades också praxis från biskoparna i hela Anatolien, dvs Polycarp och Polycrates-brev och exkommunikation av Efesos och alla biskoparna i Anatolien under de första århundradena). Efter att kung Oswiu av Northumbria beslutat att regionen skulle följa den nya romerska iakttagelsen av påsken, drog han sig i ödmjukhet till Israels Gud till klostret Lindisfarne för att lyda Gud snarare än människan.
Roms redogörelse för situationen:
Biskop Colmán argumenterade för den joniska beräkningen av påsken med motiveringen att det var praxis för St. Columba, grundare av deras klosternätverk och en helgon av obestridlig helighet, som själv hade följt traditionen med Johannes aposteln och evangelisten.
Wilfrid argumenterade för den romerska ståndpunkten på följande grunder (enligt Bedes berättelse):
det var praxis i Rom, där apostlarna SS. Peter och Paulus hade ”levt, undervisat, lidit och begravts”; det var kyrkans universella praxis, till och med så långt som Egypten; aposteln Johannes seder var speciellt för hans samhälls behov och hans ålder och sedan dess rådet i Nicea [felaktigt uttalande, NICEA nämnde inte påsk, det kom en mycket senare kommentar till, men har aldrig varit en del av de officiella kanonerna] hade etablerat en annan praxis;
St. Columba hade gjort det bästa han kunde med tanke på sin kunskap, och därmed är hans oregelbundna praxis ursäktlig, men de joniska munkarna hade för närvarande ingen ursäkt för okunnighet; oavsett fall har ingen auktoritet över Peter (och därmed hans efterträdare, biskoparna i Rom).
Oswiu frågade sedan båda sidor om de var överens om att Peter hade fått nycklarna till himmelriket av Kristus och uttalat sig vara "klippan" som kyrkan skulle byggas på, som de gick med på. Oswiu förklarade sedan sin dom till förmån för nyckelinnehavaren, dvs. den romerska (och Petrine) praxis.
Resultat
Synoden i Whitby fastställde den romerska praxis som normen i Northumbria och "förde därmed den nordumbrianska kyrkan in i den romerska kulturens huvudström." [10] Biskopsplatsen i Northumbria överfördes från Lindisfarne till York. Wilfrid, främsta förespråkare för den romerska positionen, blev senare biskop i Northumbria, medan Colmán och de joniska anhängarna som inte ändrade sin praxis drog sig tillbaka till Iona. Colmán fick ta några reliker från Aidan, som hade varit central för att upprätta kristendomen i den joniska traditionen i Northumbria, med honom tillbaka till Iona. För att ersätta de avgående kyrkorna valde Oswiu främst irländare som var från de delar av Irland som höll den romerska påsken (som större delen av Irland hade gjort under en tid på 660-talet).
Idag firar vår familj i Northumbria St. Colman bekännaren och tredje biskop av Lindisfarne (676 AD). Även festivalen för ST. ETHELINA, eller EUDELM, Virgin vars handlingar inte spelas in.
St. Colman, ST. COLMAN, den tredje biskopen av Lindisfarne,
and like his predecessors, St. Finan and St. Aidan, was a native of Ireland and a professed monk of the monastery of the great St. Columba in the island of lona. St. Colman was remarkable for the holiness and austerity of his life, his admirable spirit of poverty, and his complete detachment from all the aims and interests of this world. He was also a most zealous pastor, and he and his clergy were held in such veneration, that wherever they went they were welcomed as the messengers of God, their blessing was eagerly sought for, and their instructions heard with devout attention. While St. Colman was Bishop various
questions of discipline, which had long agitated the Church in our island, were brought to a crisis. The chief of these matters of discipline were the day of the Easter festival and
the form of the clerical and monastic tonsure. St. Augustine and his companions had introduced the usages observed in Rome in his time, according to which Easter was calculated by a new and correct cycle adopted by the Popes, not long before the date of the English Mission ; and the form of the tonsure, formerly undetermined, had assumed the shape of ‘a crown around the head. On the other hand, the Irish missioners brought from lona by St. Oswald, like the Welsh already in Britain, followed a computation of Easter which was in fact that prevailing in Rome before the recent correction; and to this they added a second diversity namely, that of keeping the festival on the actual day of the full moon when it happened to be Sunday, contrary to the ecclesiastical rule, which requires that it should never be celebrated until the Sunday after the full moon. This latter mistake caused its upholders to be sometimes called Quartodecimans, though their error was by no means that of those who were con-demned, under the same name, by the Council of Nicaea for keeping Easter with the Jews on the 14th day of the moon, whether Sunday or any other day of the week. The Irish fashion of the tonsure was to shave the entire fore-part of the head from ear to ear, and is supposed to have been brought by St. Patrick from some monastery on the Continent, at a time when there was no uniformity of custom in the matter.
These were clearly mere points of external discipline, in no way touching on the Faith, and the Holy See was content to allow the more correct rule to make its way gradually,
without imposing it as a condition of Communion. But the partisans on both sides were eager for their respective opinions. The Irish pleaded their long custom and the example of St. Columba and other Saints; while their opponents insisted on submission to the usage, which they had found extant both in Rome and France, and stigmatised the contrary practices as schismatical and uncatholic. The practical inconveniences, however, were considerable, and felt particularly in Northumbria, where it had been known to happen that on one and the same day King Oswy and the Bishop were rejoicing in the Easter festival, while Queen Eanfleda and her chaplain from Kent were celebrating Palm Sunday. It was therefore resolved that a conference should be held at Whitby, and the question settled once for all. The chief advocates of the Roman usage were Agilbert, formerly Bishop of the West Saxons, and St. Wilfrid, and the main support of the Irish was St. Colman. After their lengthened arguments had been listened to by King Oswy and his nobles, as well as by the assembled clergy and monks, it was agreed on all hands that St. Peter was of greater
authority and power than St. Columba, and that it was expedient to abandon the practices hitherto observed, and to conform to those generally prevailing in the Church. St. Colman, however, was so deeply attached to the ways in which he had been brought up, and the memory of his saintly predecessors, that he could not bring himself to adopt the change, and chose rather to retire from his See and his Mission. Accordingly, he returned to lona, taking with him a portion of the relics of St. Aidan, and followed by a certain number of English monks from Lindisfarne who adhered to his opinions. After a time they proceeded to Ireland, and established a monastery in the small island of Innis Boffin, on the west coast, where they were joined by other monks, natives of the country. After the first summer the English complained that their Irish brethren had left them to do the work of the harvest, and yet expected to share in the fruits ; and St. Colman, anticipating serious dissensions, thought it prudent to divide the two nationalities. He therefore took the English to the mainland, and settled them in a monastery at Mayo, where they became a numerous community and flourished for a length of time; but before St. Bede wrote they had already given up the old usages which had been the cause of their exile. St. Colman appears to have continued to govern the two communities until he was called to his heavenly reward.
Chapter on the Celtic Church vigorously defending the Easter Calculation of the “14th day of the Month Controversy” in Chapter-Paschal-Controversy-Colman
. From this record it’s gathered a victorious proof of the Celtic calculation.
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