Bl. Columba Marmion was born in Dublin, Ireland, on 1 April 1858 to an Irish father (William Marmion) and a French mother (Herminie Cordier). Given the name Joseph Aloysius at birth, he entered the Dublin diocesan seminary in 1874 and completed his theological studies at the College of the Propagation of the Faith in Rome. He was ordained a priest at St Agatha of the Goths on 16 June 1881.

He dreamed of becoming a missionary monk in Australia, but was won over by the liturgical atmosphere of the newly founded Abbey of Maredsous in Belgium, which he visited on his return to Ireland in 1881. His Bishop asked him to wait and appointed him curate in Dundrum, then professor at the major seminary in Clonliffe (1882-86). As the chaplain at a convent of Redemptorist nuns and at a women's prison, he learned to guide souls, to hear confessions, to counsel and to help the dying.

In 1886 he received his Bishop's permission to become a monk. He voluntarily renounced a promising ecclesiastical career and was welcomed at Maredsous by Abbot Placidus Wolter. His novitiate, under the iron rule of Dom Benoît D'Hondt and among a group of young novices (when he was almost 30), proved all the more difficult because he had to change habits, culture and language. But saying that he had entered the monastery to learn obedience, he let himself be moulded by monastic discipline, community life and choral prayer until his solemn profession on 10 February 1891.

He received his first "obedience" or mission when he was assigned to the small group of monks sent to found the Abbey of Mont César in Louvain. Although it distressed him, he gave his all to it for the sake of obedience. There he was entrusted with the task of Prior beside Abbot de Kerchove, and served as spiritual director and professor to all the young monks studying philosophy or theology in Louvain.

He started to devote more time to preaching retreats in Belgium and in the United Kingdom, and gave spiritual direction to many communities, particularly those of Carmelite nuns. He become the confessor of Mons. Joseph Mercier, the future Cardinal, and the two formed a lasting friendship.

During this period, Maredsous Abbey was governed by Dom Hildebrand de Hemptinne, its second Abbot, who in 1893 would become, at the request of Leo XIII, the first Primate of the Benedictine Confederation. His frequent stays in Rome required that he be replaced as Abbot of Maredsous, and it is Dom Columba Marmion who was elected the third Abbot of Maredsous on 28 September 1909, receiving the abbatial blessing on 3 October. He was placed at the head of a community of more than 100 monks, with a humanities college, a trade school and a farm to run. He also had to maintain a well-established reputation for research on the sources of the faith and to continue editing various publications, including the Revue Bénédictine.

His ongoing care of the community did not stop Dom Marmion from preaching retreats or giving regular spiritual direction. He was asked to help the Anglican monks of Caldey when they wished to convert to Catholicism. His greatest ordeal was the First World War. His decision to send the young monks to Ireland so that they could complete their education in peace led to additional work, dangerous trips and many anxieties. It also caused misunderstandings and conflicts between the two generations within this community shaken by the war. German lay brothers, who had been present since the monastery's foundation by Beuron Abbey, had to be sent home (despite the Benedictine vow of stability) at the outbreak of hostilities. After the war was over, a small group of monks was urgently dispatched to the Monastery of the Dormition in Jerusalem to replace the German monks expelled by the British authorities. Finally, the Belgian monasteries were separated from the Beuron Congregation, and in 1920 the Belgian Congregation of the Annunciation was set up with Maredsous, Mont César and St André of Zevenkerken.

His sole comfort during this period was preaching and giving spiritual direction. His secretary, Dom Raymond Thibaut, prepared his spiritual conferences for publication: Christ the Life of the Soul (1917), Christ in His Mysteries (1919) and Christ the Ideal of the Monk (1922). He was already considered an outstanding Abbot (Queen Elisabeth of Belgium consulted with him at length) and a great spiritual author.

He died during a flu epidemic on 30 January 1923.

Source: https://www.vatican.va/news_services/liturgy/saints/ns_lit_doc_20000903_columba-marmion_en.html

(Year B). On the day of his ascension Christ, the supreme high priest of the human race, having conferred on us a legal title, bears us up with him in hope to heaven. We must never forget that it is only through him that we can gain entrance there. No human being can penetrate the Holy of Holies except with him; no creature can enjoy eternal happiness except in the wake of Jesus; it is his precious merits that win us infinite bliss. For all eternity we shall say to him, “Because of you, Jesus Christ, because of the blood you shed for us, we stand before God’s face. “It is your sacrifice, your immolation, that wins our every moment of glory and happiness. To you, the Lamb that was slain, be all honour and praise and thanksgiving!” In this interval of time until Christ comes to fetch us as he promised, he is preparing a place for us, and above all he is supporting us by his prayer. Indeed, what is our High Priest doing in heaven? The Letter to the Hebrews gives the answer: he has entered heaven in order to stand now in God’s presence our behalf.

His priesthood is eternal, and therefore eternal too is his work as mediator. How infinitely powerful is his influence! There he stands before his Father, unceasingly offering him that sacrifice recalled by the marks of the wounds he has voluntarily retained; there he stands, alive for ever, ever interceding for us. As high priest he is unfailingly heard, and for our sake he speaks again the priestly prayer of the last supper: Father it is for them that I pray. They are in the world. Guard those whom you have given me. I pray for them, that they may have in themselves the ­fullness of joy. Father, I will that they may be with me where I am.

How could these sublime truths of our faith fail to inspire us with unwavering confidence? People of scanty faith though we are, what have we to fear? And what may we not hope? Jesus is praying for us, and praying always. Let us then trust absolutely in the sacrifice, the merits, and the prayer of our High Priest. He is the beloved Son in whom the Father delights; how could he be refused a hearing, after showing his Father such love? Father, look upon your Son. Through him and in him grant us to be one day where he is, so that through him and with him we may also render to you all honour and glory.  (Christ in His Mysteries)