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Aktualność postaci św. Maksymiliana, kapłana i rycerza Niepokalanej, wobec współczesnych oczekiwań Kościoła

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Kosmana I.
Studia Koszalińsko-Kołobrzeskie
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2011
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issue 16
71-81
EN
By its very nature, Knighthood is written into the Christian life. This is shown by examples in Church history ages or not long ago. Without a doubt the early martrys of the Church were the first knights. During the Middle Ages, knights took up the sword to gain the Holy Land not just for territory but for the faith in the “large” sense. Latter and in modern times, between the two world wars, St Maximilian Mary Kolbe founded a knighthood in the form of Pia Unio and returned to the origins of Kighthood in the sense of martryrdom, he himself giving his life for the love of his neighbor. To be a Knight of Christ...a Knight of the Immaculate... is a heroic task. This is Christianityheroic without compromise. Questions to be opened to are: What has remained of the idea and character of Fr. Kolbe? On what can the Church depend upon? What can be expected from the MI-Knights of the Immaculate?
2
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Opowieści o św. Maksymilianie. Audycje w Radiu Niepokalanów 2009-2010

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Kosmana I.
Studia Koszalińsko-Kołobrzeskie
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2011
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issue 16
147-148
3
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Homilia hagiograficzna pół wieku po Vaticanum II

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Kosmana I.
Studia Koszalińsko-Kołobrzeskie
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2013
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issue 20
73-83
PL
W materiale w sposób lapidarny przedstawiono istotę świętości. Świętości nie należy mylić z bezgrzesznością. Świętość stanowi swoisty obraz − ikonę Boga na ziemi. Tak jak ikona, podobnie i homilia hagiograficzna stanowi okno, przez które widać, jak konkretne ludzkie życie przechodzi w wymiar nadprzyrodzony; staje się obrazem Boga. Dzięki takiemu − ikonograficznemu − podejściu homilia staje się obrazowa, a święty jest na tyle konkretny i ludzki, że zachęca do pójścia w jego ślady. Sobór Watykański II, jak również myśl posoborowa, odkrywa na nowo biblijny aspekt w życiu świętych. Życie świętych w istocie stanowi dopełnienie interpretacji Pisma Świętego. To najlepiej ukazu-je istotę świętości oraz sens homiletyki hagiograficznej. Życie świętego bez odniesienia do Biblii nie jest tworzywem homiletycznym. Takie rozumienie homilii hagiograficznej skłania do podjęcia określonego wysiłku intelektualne-go i teologicznego − stanowi swoistą zaporę przed okrągłymi słowami. Hagiograficzna beztroska, historyczna niedbałość, mówienie jedynie dla zbudowania słuchaczy w rzeczy samej nie są kerygmą ani nawet moralitetem. Przedstawiany obraz świętego (wzór osobowy) musi „zagnieździć” się w świadomości współczesnego ultra-nacjonalisty, w przeciwnym wypadku będzie kolokwialną „mową-trawą”. Istotą homilii hagiograficznej są zatem: biblijność i chrystocentryczność − nie panegiryczność. Należy więc − zgodnie z nauką Vaticanum II − dokonać przekierowania celu przepowiadania, tak aby bardziej wyraziste stało się przesłanie hagiograficzne i pełniej ukazana została rola wzoru osobowego w życiu konkretnego chrześcijanina. Prawdziwą nowością Soboru Watykańskiego II było stwierdzenie, iż centralne miejsce w Kościele zajmuje Słowo Boże (KO 1). Przepowiadanie homiletyczne (hagiograficzne) jest z natury dialogalne, ale uwzględnia też milczenie, które bywa często bardziej wymowne niż same słowa − ponieważ mówi Bogu o otwartości ludzkiego serca i umysłu na „głos Pana”. Chwile osobistego słuchania, milczenia i przemodlenia usłyszanych treści „w towarzystwie świętych” są zbawienne dla obu stron: dla głosiciela słowa Bożego, jak również dla „słuchających go tłumów”. Słuchanie zawsze poprzedza mówienie. Święci najpierw przyjmowali Słowo, potem dopiero dzielili się Nim. To bardzo ważny, choć wciąż niedoceniany, postulat pastoralny ostatniego Soboru.
EN
The essence of holiness is presented vigorously in this material. Sanctity should not be mistaken for being without sin. Sanctity is shown as a personal image − God’s icon on earth. A hagiographical homily, like an icon, becomes a window through which one can see real life people in a supernatural dimension; becoming a likeness of God. Thanks to this sort of − iconography – the homily becomes imagery, demonstrating the saint as real and human to en-courage others to follow his/her example. The Second Vatican Council and post council thought rediscovers the biblical aspect in the lives of the saints. Their lives are in essence the fulfillment of Holy Scripture. This is best shown in hagiographical homiletics. A saint’s life spoken about without Biblical reference is no homiletic work. It would then lack in theological and intellectual strength – becoming a stumbling block. Superficial hagiography and incorrect historical information used in speech to please listeners, is not moral nor is it kerigmatic for conversion. The presentation of the holy figure (a personal ex-ample) must „fit” in the modern mentality of ultra-nationalists, or instead it will become useless „grass-talk”. Homilies must be Bible based and Christ centered. In agreement with Vatican II, the message should clearly state the role of personal example in real Christian life. The Second Vatican Council stated that the Word of God be the center of the Church (KO 1). Homelitics (hagiographical) are in nature a dialogue, but silence is also used to make a point − because God speaks of people’s hearts and minds to be open to the „Lord’s voice”. A moment for silent prayerful reflection to hear the words „in the company of saints” is salvific for both sides: the preacher of God’s Word, as well as for „the listener in the crowd”. Listening is foremost to speaking. Saints first heard the Word then shared. This is a very important, though often unappreciated pastoral message of the Council.
4
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Humanizm heroiczny św. o. Maksymiliana

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Kosmana I.
Studia Koszalińsko-Kołobrzeskie
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2012
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issue 18
46-66
EN
No humanism compares to that of the Church teaching on the dignity of the human person. The list of rights which a person deserves just taken from supernatural perspective is very impressive. A Christian loses nothing from their humanity in its fullness. Christianity is not another utopia, but a reality which develops and elevates the person. Heroic humanism can be spoken of in Poland since the XVI century. This term is evident in the poetic literary works of Mikołaj Sępa Szarzyńskiego (1550-1581). The mediator of heroic humanism also was Albert Camus, though laical humanism. Dżuma is the perfect literary example expressing heroic humanism. There is shown a new type of heroic humanism of a person in a concrete life situation in danger of failure and tragedy which together with success adds for a real human existence. Every person should have the awareness of their own death as an essential ingredient of their existence. In this article, the life of St Maximilian is given as an example of heroic humanisn in its Christian form. Kolbian humanism was not born in its heroic form during the last month of his life. Its beginning should be found in the childhood of Raymund. Heroism is distinctly united to selfoffering and not to selfsuffering. The most heroic act of Fr Kolbe was something permanent. It was his total consecration to the Immaculate. His work was never for pure satisfaction but for the Immaculate for the good of souls. The last dimension of heroic humanism of Fr Kolbe was his martyrdom. Good always wins, honor is stronger than dishonor, the ancient rule of „ an eye for an eye” lost in Auschwitz camp. The act of the Fransican was not one of despair. It was an affirmation, a heroic act of love in the face of hatred. It seems that the effects of humanistic conquests are not everlasting, and the worth of human dignity decreases. The laical humanistic outlook of today is far from accepting the heroism of defending human lives and dignity. Eugenics, euthanasia, and abortion are not just temptations for the human race but often practiced in many countries. Modern humanism has become antihuman. One must unfortunately agree with the author, that: „ Human vision degenerated from heroic humanism, without love and empathy is not fantasy but is a reality before our very eyes. Always more often, not the hero like Fr Kolbe or Joanna Beretta Molla, but an average person must partake in the confrontation between good and evil”.
5
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Oazy Ortodoksji

50%
Kosmana I.
Studia Koszalińsko-Kołobrzeskie
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2012
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issue 18
165-168
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