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1

ANCIENT SOURCES OF CATECHETICAL HOMILY (Starozytne zrodla homilii katechetycznej)

100%
Kosmana I.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
|
2010
|
vol. 57
91-106
EN
Both the form and the content of the Church's original catechesis, as well as the preachers themselves and their personalities are ancient sources of homilies. The whole Bible is the foundation of both these sources - the homily and the preachers. This is an important point. The homily should be connected with both the Old Testament and the New Testament. The preacher should remind of the evangelical 'father of the family', who draws on his treasury and takes both 'old' and 'new' things. Hence he should go back to the Christian antiquity to remind the structure of the original homily, to learn about the homily of the beginnings of the Church, and in his preaching take into consideration the themes and contents used by the great preachers of the ancient Church. Without the knowledge of that preaching, without the will to follow those Church personalities, and finally without taking the trouble to constantly climb the ladder of gnosis, moral perfection and spiritual sanctification - there is no preaching God's word, there is only propagation of one's own thoughts, of one's own wisdom. Human wisdom cannot leave ninety-nine listeners gathered at the pulpit for the sake of one sinner, who abandoned going to church a long time ago. Divine wisdom, Christ's catechetical approach, do not fit this 'custom'. Ancient catechesis often follows the footprints of Christ the Teacher, and this is why it is worth studying it and coming back to that practice of preaching the Gospel.
2

FAITH IN THE LIFE AND ACTIVITY OF ST. MAXIMILIAN KOLBE IN THE LIGHT OF POLISH BISHOPS' SERMONS (Wiara w zyciu i dzialalnosci sw. Maksymiliana Kolbego w swietle kazan biskupów polskich)

100%
Kosmana I.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
|
2009
|
vol. 56
207-226
EN
The preaching of Polish bishops on the manifestation of faith in St. Maximilian Kolbe embraces the whole of the question in the light of the Second Vatican Council. It shows how faith can be understood as a factor forming Christian life. In this sense Fr. Kolbe appears to be a personal pattern of the believer, who understands faith as a special encounter of grace and human effort. Faith of this kind embraces the whole man: it combines obedience with freedom, reason with the heart. It is characterized by dynamism and vividness, both in the personal and ecclesial dimension. The ecclesial character of faith constitutes its origin and end. The important elements of a living faith are the following: prayer suffering, and offering. Their source is love, upon which each human trust is grounded. Love makes the practice of faith to grow up to heroism. In St. Maximilian the act of faith bore a strong Marian mark. It is for Her, for the Immaculate, that he lived, worked, and died. His Niepokalanów, the publishing house, Militia of the Immaculata, missions and Auschwitz were the indicators of his apostolical and evangelizational activity. They made up the essence of living by faith and living in faith. He died as he believed. Indeed, St. Maximilian Kolbe's life and activity anticipated the contemporary teaching of the Magisterium, both in the aspect of his personal sanctification and missionary commitment. In this sense Fr. Kolbe outdistanced his epoch and the Church. He had no fear of the media. In his hands they became modern tools of pastoral work with which he sought to win the world for Christ.
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