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Aktualność postaci św. Maksymiliana, kapłana i rycerza Niepokalanej, wobec współczesnych oczekiwań Kościoła
Kosmana, Ignacy (Uniwersytet Szczeciński, 2011)
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?
Biblijne wzory osobowe jako tworzywo homiletyczne
Kosmana, Ignacy (Uniwersytet Szczeciński, 2010)
The article based on the studies of three authors (Benedict XVI, M. Baranowski (OFMConv), G. Ravasi) presents selected Biblical personal examples and shows how to use them as homiletic material. The selection is extended by the author’s personal reflection and gives some suggestions of topics. It also encourages the preachers to enhance spreading God’s word based on the splendid examples of Biblical figures. There is an abundant and illuminating pageant of figures.
Homilia hagiograficzna pół wieku po Vaticanum II
Kosmana, Ignacy (Uniwersytet Szczeciński, 2013)
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 ukazuje 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 intelektualnego 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.
Homilia prawosławna, jej charakter i oryginalność (na podstawie „Homilii” św. Mikołaja Serbskiego)
Kosmana, Ignacy (Towarzystwo Naukowe KUL, 2011)
The Author of this article tries to understand Orthodox homilies and transpose them onto a Catholic ground-frame. It shows the structure and content of the Eastern way of speaking in modern time, which remains unchanging and true to the original Apostolic teachings. The Orthodox homily becomes a continuous reminder of Christian kerygma: presents its spiritual soil, Bible roots and ancient origins. The Catholic Church as a visible element of modern world and culture may become an excellent platform to spread in the world the Christian kerygma through an “Eastern” way of expressing the Gospel. In consequence, it may through the traditional character of Orthodox homilies – biblical, apostolic and kerygmatic – help bring a stop to the tendency of watering down the fundamental and common religious truths of original Christianity. Penetrating deeply into the biblical context and not prone to change, the Orthodox homily seems to be a historically tested and efficient way of proclaiming the Word of God in a world of modern laicism.
Humanizm heroiczny św. o. Maksymiliana
Kosmana, Ignacy (Uniwersytet Szczeciński, 2012)
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”.
Oazy Ortodoksji
Kosmana, Ignacy (Uniwersytet Szczeciński, 2012)
Opowieści o św. Maksymilianie. Audycje w Radiu Niepokalanów 2009-2010
Kosmana, Ignacy (Uniwersytet Szczeciński, 2011)
Starożytne źródła homilii katechetycznej
Kosmana, Ignacy (Towarzystwo Naukowe KUL, 2010)
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.