St. Columba Revisited

Two years ago, I published the first Saint of the Week, St. Columba. At the time, I focused on St. Columba’s missionary excursions which were primarily centred upon Pictland north of the Grampians (hence his sighting of the Loch Ness Monster). I have extolled the great goodness of missionaries on this blog often and feel no need to do so at present.

St. Columba, however, besides being a missionary, monastic founder, and first-recorded sighter of the Loch Ness monster was also a wonderworker. In Adomnán’s Life of St. Columba, we read a whole host of tales about St. Columba’s miracles.

Indeed, Adomnán’s Life is unlike any other saint’s life I have yet encountered. It consists entirely of miracle stories divided up thematically into three books: prophecies, miracles of power, and visions of angels. Within these categories there is no attempt at being chronological — indeed, he begins the prophecies with a posthumous vision of St. Columba had by King Oswald before Heavenfield Battle.

Most hagiographies contain an abundance of miracle stories — or at least a few. They take their cue from our dear friend St. Antony as a literary inspiration. But they also set events out in some sort of chronological order — usually. So, for example, Cyril of Scythopolis’ Life of Savvas contains its share of miracle stories, but these are interspersed throughout a coherent narrative that tells us of Savvas’ monastic profession and monastic foundations.

This coherent narrative is of no concern for Adomnán. He’s here for the miracles, pure and simple.

The prophecies at times help people. Sometimes they are foretelling the future, but also they at times tell the truth about something happening elsewhere from wherever St. Columba happened to be at the time. They also come accompanied by the odd miracle of power or two. These are miracles of knowledge whereby God demonstrated His own omniscience, His abiding presence with St. Columba, and his concern for people who may otherwise have fared poorly.

The second category of miracles is more familiar, being miracles of power. Miracles of power are what we tend to think of when we hear “miracle”. In the course of Book II, St. Columba turns water into wine for the Eucharist, he purifies a well for drinking, scares the Loch Ness Monster, brings good winds to friends, heals the sick, resuscitates the dead, and more.

Book III contains the category of miracles I did not expect — visions of angels. These actually are relatively few, and are often visions other people had of Columba interacting with angels (vs. Shenoute hanging out with Jesus on a regular basis). This book also includes visions of light — visions of St. Columba shining with light from his face. While not unheard-of, this sort of phenomenon is not par-for-the-course hagiographic fare. It makes me think of Moses’ shining face at his descent from Mt. Sinai and St. Seraphim of Sarov who, himself, is reported to have had a shining face.

Whenever people discuss hagiography, the admission that this stuff is not necessarily all true comes out. The Bollandists, since the seventeenth century, have been at the fore of the movement to extract the legends from saints’ lives and provide us with the genuine article.

The path of Bollandist may be futile.

The trouble is that, if we admit miracles, even a miracle that seems to be a literary topos could turn out being true. There is no way of being 100% certain which miracle stories are true, and which are false.

When we look at St. Columba, we have to accept the fact that all three varieties of miracle gathered by Adomnán are present in the biblical record, in the Old Testament historical and prophetic books and in the Gospels and Acts. We have to admit, as well, that they abound throughout hagiographical literature from the third through the sixteenth centuries. And we have to admit that they are part of the charismatic and Pentecostal worlds, especially as seen in Africa and South America.

So, if St. Columba is said to have been able to prophesy like St. Shenoute, or can raise the dead like the Prophet Elijah, or can calm a storm like our Lord Christ, or still the jaws of a fierce creature like Abba Bes, who are we to argue with Admonán?

Instead, let us think upon these miracles. What do they tell us?

Adomnán tells us that St. Columba turned water into wine for the Eucharist. This tells us two things: Christ’s followers can do deeds like unto his, and Holy Communion is an integral part of the Christian life.

St. Columba raised the dead. Well, in this instance, it was the child of a recent convert from paganism. This tells us that God looks after His own and is the King of All, holding the keys to life and death.

St. Columba prophesied the deaths of men, violent for the violent, peaceful for the peacemakers. This reminds us that he who lives by the sword dies by the sword, and that the kingdom of heaven belongs peacemakers (as well as the cheesemakers, I suppose).

St. Columba calmed storms. Christ is the Lord of Creation, and His power runs through the lives of His followers. We need not fear destruction as Columba’s fellow-passengers did — for, even if we perish from this earthly world, God will not allow his holy ones to taste destruction.

St. Columba closed the jaws of the Loch Ness Monster. Now, the Monster is a thing of great speculation, but a miracle concerning the closing of the jaws of a fierce beast was performed by Abba Bes in fourth-century Egypt once regarding a marauding hippopotamus, another time against a crocodile (Historia Monachorum in Aegypto 4.2). I have also seen a photograph of Elder Paisios of the Holy Mountain with a sparrow perched on his finger. These miracles concerning animals are a reminder that Christ reverses the curse from the Garden, that humanity was made to be master over the animal kingdom.

These are the lessons we can learn from Adomnán’s Life of St. Columba, although we shall never be certain which miracles are true.

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