Bonne fête de Saint Colman, un autre témoin fort du calendrier chrétien orthodoxe et hébreu

Répandre l'amour

Il est l'un des nombreux témoins orthodoxes celtiques, bien connu pour garder les bons jours (et les moyens) d'observer la Pâque chrétienne. Saint Colman a suivi dans la tradition originale hébraïque et chrétienne orthodoxe (Didascalia) de Saint Colomban et du Saint Apôtre Saint Jean. L'église éphésienne est bien connue pour tenir bon pour le calendrier biblique, et l'église de l'Est dans son ensemble avait utilisé les points dans l'affaire du grand schisme.

Calendrier hébreu celtique

Comme le veut la tradition de l'Église orthodoxe occidentale (des Culdees), ne pas célébrer le calendrier du pape de Rome, mais commencer notre année hébraïque selon les signes bibliques, qui atterrit à quelques semaines d'écart de Rome:

Lisez également à propos du sabbat dans l'Église orthodoxe (Orient et Occident):

Aujourd'hui, 18 février, c'est le jour de la fête (commémoration) de St Colman (676 après JC). Aujourd'hui, notre famille en Northumbrie célèbre un autre grand qui choisit YAHWEH Dieu d'Israël plutôt que les nouvelles coutumes romaines de célébrer Pâques. (comme cela a été confirmé aussi la pratique des évêques de toute l'Anatolie, c'est-à-dire les lettres de Polycarpe et Polycrate et les excommunications d'Ephèse et de tous les évêques d'Anatolie pendant les premiers siècles). Après que le roi Oswiu de Northumbrie eut décidé que la région devait suivre la nouvelle observance romaine de Pâques, il se retira avec humilité auprès du Dieu d'Israël au monastère de Lindisfarne pour obéir à Dieu plutôt qu'à l'homme.

Récit de Rome de la situation:

L'évêque Colmán a soutenu le calcul ionien de Pâques au motif que c'était la pratique de saint Colomb, fondateur de leur réseau monastique et saint d'une sainteté incontestable, qui avait lui-même suivi la tradition de saint Jean l'apôtre et évangéliste.

Wilfrid a fait valoir la position romaine pour les motifs suivants (selon le récit de Bede):

c'était la pratique à Rome, où les apôtres SS. Pierre et Paul avaient «vécu, enseigné, souffert et sont enterrés»; c'était la pratique universelle de l'Église, même jusqu'en Égypte; les coutumes de l'apôtre Jean étaient particulières aux besoins de sa communauté et de son âge et, depuis lors, le concile de Nicée [déclaration incorrecte, NICEA n'a pas mentionné Pâques, il y a eu un commentaire beaucoup plus tard ajouté, mais n'a jamais fait partie de les chanoines officiels] avaient établi une pratique différente;
St. Columba avait fait de son mieux compte tenu de ses connaissances, et donc sa pratique irrégulière est excusable, mais les moines ioniens à l'heure actuelle n'avaient pas l'excuse de l'ignorance; et quoi qu'il en soit, personne n'a autorité sur Pierre (et donc ses successeurs, les évêques de Rome).
Oswiu a alors demandé aux deux côtés s'ils étaient d'accord que Pierre avait reçu les clés du royaume des cieux par le Christ et déclaré être «le rocher» sur lequel l'Église serait construite, ce à quoi ils étaient d'accord. Oswiu a alors déclaré son jugement en faveur du détenteur des clés, c'est-à-dire la pratique romaine (et pétrine).

Le Synode de Whitby a établi la pratique romaine comme la norme en Northumbrie et ainsi «a introduit l'église de Northumbrie dans le courant dominant de la culture romaine.» [10] Le siège épiscopal de Northumbrie a été transféré de Lindisfarne à York. Wilfrid, principal défenseur de la position romaine, devint plus tard évêque de Northumbrie, tandis que Colmán et les partisans ioniens qui n'avaient pas changé leurs pratiques se retirèrent à Iona. Colmán a été autorisé à prendre quelques reliques d'Aidan, qui avait joué un rôle central dans l'établissement du christianisme de la tradition ionienne en Northumbrie, avec lui de retour à Iona. Pour remplacer les ecclésiastiques qui partaient, Oswiu a choisi principalement des Irlandais qui venaient des régions d'Irlande qui ont gardé les Pâques romaines (comme la plupart de l'Irlande l'avait fait pendant un certain temps dans les années 660).

Aujourd'hui, notre famille de Northumbrie célèbre saint Colman le confesseur et troisième évêque de Lindisfarne (676 après JC). Aussi le festival de ST. ETHELINA, ou EUDELM, Virgin dont les actes ne sont pas enregistrés.

Saint Colman, ST. COLMAN, le troisième évêque de 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.