A Study of St. Columba’s Life and Spirituality
Jung Eun Noh
The purpose of this thesis is to study St.Columba’s life and Spirituality. This thesis discusses the topic of Columba’s Life, Monasticism and Spirituality. Columba has become an almost mythical figure according to the hagiography recorded by Adomnan’s “Life of St. Columba” in 696. There have been a number of theses studying his life and spirituality.
In 1979 Ian Finlay published “Columba” and the state about Columba’s life and faith through exploring archaeological evidences, and the rich of early Christian artworks. Various Christian artwork put together was convincing enough to say that Columba was born on Thursday, 7 December, in the year 521, from a royal blood father. Columba was a Celtic hero as well as a Christian Saint who had a dream fulfilling Celtic legend while tirelessly pursuing his mission and his zeal founding monasteries in Ireland and Scotland.
In 560, Columba had become involved in a dispute with his mentor Abbot Finnian, over a manuscript Columba copied at the scriptorium intending to keep the copy. The dispute led to the Battle of Cul Dreimnhe in 561, during which close to 3,000 men were killed. As penance of these deaths, Columba suggested that he works as missionary in Scotland to help convert as many people had been killed in the battle.
Ian Finlay wrote in detail about Columba’s role in the Battle of Dreimnhe between Ulster and Meath, his “exile” in 563 from Ireland, his mission to Picts of Northern Britain, the founding of Iona- his spiritual power house. Form of Columba’s faith which was based on Celtic Spirituality differed from that of Rome. In this thesis, it should be remembered that monasticism was an important factor of Celtic Churches. I have researched movement of monasticism from St. Columba ofthe 5th century to George Mac Leodof the 21st century. The fundamentalaims of the movement, the seeking of purification and atonement through a life of self-denial, occurin all religions. The monastic movement began in the deserts of North Africa and the Middle East in the third and fourth centuries and became one of the most formative in fluences on the early church.
It is notable that Celtic monks of the early period differed in a number of respects from their continental counterparts, who would eventually come to dominate all over Western Europe. Once Columba was satisfied he had found a good spot, Columba set to work on building his new monastery. The site he chose was on the east side of Iona, near a big neighboring called Mull. He was a poet, missionary, peace-maker, king-maker who prayed eight times daily, his bed was made of bare rock and his pillow was a stone. The island of Iona was still in the sphere of influence of the Picts, although in the course time Irish language and culture would come to dominate the whole of the western part of Scotland.
Iona itself became a greatly influential centre of Irish Christianity from where the religion of the Irish passed to Northumbria, where it took root at Lindisfarne and elsewhere, and even extended down into parts of East Anglia. In June 597, while he was giving a blessing to cart of grain, he turned to one of his helpers and told them that he believes he might die that night. When the midnight bell sounded that night, Columba got up and rushed to the church. At the altar, he dropped to his knees to pray. The other monks poured into the church behind him. It is said a halo of bright light seemed to appear around Columba. Suddenly the light faded leaving the monks groping about for the old man in the dark. Diormit, one of the Columba’s close friends, found him. As Diormit rested Columba’s head on his lap, other monks reappeared carrying lamps. Columba was 76 years old on the night of his death. As far as Christians then and now are concerned, Columba’s soul rose up to Heaven where he began a new life. Not only that, he was about to become a Saint.
Since the first Australian missionary, Rev. Joseph Davis and his sister Mary Davis, from the Presbyterian Church of Victoria arrived in Korea in 1889. Many missionaries from Australia have sacrificed their lives to share the love of God with the Korean people. Rev Alan Stuart assisted in the establishment of the first Korean Church in Melbourne in 1973 and Rev. John Brown for the Korean Church in Sydney in 1974.
The history of Korean migrant churches in Australia has come to its 40th year since the first Korean church was established. During the last 40 years, more than 100,000 Korean migrants arrived in Australia and 300 additional Korean churches have been established. These Korean migrant churches have faced difficulties facing different cultures and values. There are four different categories in terms of belonging to a particular denomination. There are independent denominations (not belong to any denominations either in Korea or Australia), denominations connected to a denomination in Korea, denomination belonging to an Australian denomination, and individual independent congregation. There are complicated issues such as identity, church growth, financial gains, theology, and mission relationship.
During the 1970s and 80s, the role of Korean Churches played within the Korean community in Australia was crucial, resulting in both positive and negative outcomes. Present Korean migrant church should not be imprisoned in the wounded memories of the past. They should go into the heart of the wilderness and live as wounded healers who will comfort and bind up the other wounded through Columba’s Spirituality. Many Korean migrant churches in Australia are facing transitions, a new paradigm shift, therefore crises and conflicts are inevitable. Columba’s thought and spirituality should help the Korean migrant churches through this period, and give hope to those who are in critical conflict.
Korean Diaspora communities have been developing forms of ministry that will nurture their faith and cultural heritage. New voice are now being heard from the Celtic Spirituality since 2011 and 2012 when Dr. Sang Taek Lee and Hannam-Charles Theological class students made trip to Iona and then reported through newspapers. As migrant congregations respond to these concerns it will be interesting to chart the changes of Christian leaders emerge. Columba’s thought and Spirituality will help develop vision and a passion for Korean migrant ministry and mission.
The scope of this thesis will be limited to research several characteristic of spirituality shown through the life of Columba, applying his thought and spirituality to Korean migrant churches. The Korean ministers have acted as counselors, mediators, social workers, interpreters, guardians, as the Korean churches grew, now is the time to plant Columba’s Spirituality to Korean migrants. I am expecting and dreaming of what being a “New Church New Land” that welcomes one another. New patterns of ministry are emerging that enable the gifts and ministry of all God’s people through this thesis.
* 성 콜롬바(St, Columba)의 생애와 영성
** 학남대학교 신학대학원 석사학위논문