St. Maximilian, born Raymond Kolbe in Poland, Jan. 8, 1894. In 1910, he entered the Conventual Franciscan Order. He was sent to study in Rome where he was ordained a priest in 1918.

Father Maximilian returned to Poland in 1919 and began spreading his Militia of the Immaculata movement of Marian consecration (whose members are also called MIs), which he founded on October 16, 1917. In 1927, he established an evangelization center near Warsaw called Niepokalanow, the "City of the Immaculata." By 1939, the City had expanded from eighteen friars to an incredible 650, making it the largest Catholic religious house in the world.

To better "win the world for the Immaculata," the friars utilized the most modern printing and administrative techniques. This enabled them to publish countless catechetical and devotional tracts, a daily newspaper with a circulation of 230,000 and a monthly magazine with a circulation of over one million. Maximilian started a shortwave radio station and planned to build a motion picture studio--he was a true "apostle of the mass media." He established a City of the Immaculata in Nagasaki, Japan, in 1930, and envisioned missionary centers worldwide.

Maximilian was a ground-breaking theologian. His insights into the Immaculate Conception anticipated the Marian theology of the Second Vatican Council and further developed the Church's understanding of Mary as "Mediatrix" of all the graces of the Trinity, and as "Advocate" for God's people.

In 1941, the nαzιs imprisoned Father Maximilian in the Auschwitz death camp. There he offered his life for another prisoner and was condemned to slow death in a starvation bunker. On August 14, 1941, his impatient captors ended his life with a fatal injection. Pope John Paul II canonized Maximilian as a "martyr of charity" in 1982. St. Maximilian Kolbe is considered a patron of journalists, families, prisoners, the pro-life movement and the chemically addicted.

http://www.catholicculture.org/culture/liturgicalyear/calendar/day.cfm?date=2015-08-14

Quote from: poche

Maximilian was a ground-breaking theologian. His insights into the Immaculate Conception anticipated the Marian theology of the Second Vatican Council ...

Does anyone have more information about this?

I have had a yearning to read his writings but they seem strangely elusive. Could it be because of his great interest in Masonry. Just found this

https://www.catholicculture.org/culture/library/view.cfm?id=6547

Fr. Alberto Arzilli, OFM Conv., a fellow friar with Kolbe, related the story on April 26, 1942:

"Fr. Maximilian . . . was convinced of what he had to do [regarding the founding of the MI (Militia Immaculata)] on the [75th] anniversary day of the apparition of Our Lady to Alphonse Ratisbonne, January 20, 1917. The inspiration came to him during the morning meditation conducted by the . . . Father Rector Ignudi. In the meditation Father Ignudi told the story of Ratisbonne's miraculous conversion and commented on it.

"With a face beaming and bubbling with joy at the power of Our Lady shown in the conversion of Ratisbonne, Friar Max spoke to me of his inspiration. Smiling, he told me we had to crush the Devil and all heresies, and especially the error of Masonry.

and later in the same article:

Another reason that motivated Kolbe to found the MI, as reflected in his original charter quoted earlier, and alluded to in the testimony of Fr. Arzilli, quoted above, is the "error of Masonry." By 1917 Italian Masonry was boldly rearing its ugly head in opposition to the Church. Writing in 1935 about the founding of the MI back in 1917, St. Maximilian said:

[T]he Freemasons in Rome began to demonstrate openly and belligerently against the Church. They placed the black standard of the "Giordano Brunisti" under the window of the Vatican. [Giordano Bruno was a Dominican turned Calvinist turned pantheist who was burned as a heretic on Feb. 17, 1600. This Masonic demonstration most likely occurred on Feb. 17 to commemorate his death]. On this standard the archangel St. Michael was depicted lying under the feet of the triumphant Lucifer. At the same time, countless pamphlets were distributed to the people in which the Holy Father was attacked shamefully. "Right then I conceived the idea of organizing an active society to counteract Fɾҽҽmαsσɳɾყ and other slaves of Lucifer . . .

and

In 1939, writing in the Latin magazine for priests which he began publishing a year earlier, Miles Immaculatae, Kolbe said this about the Masonic demonstrations against the Church and Masonry's evil designs:

[During the marches around the Vatican on Brunisti's anniversary], some enraged hands dared to write such slogans as, 'Satan will rule on Vatican Hill, and the Pope will serve as his lackey,' and other such insults. Now these unreasoning acts of hatred toward the Church of Christ and his temporal Vicar were not the inept rantings of a few individual psychopaths, but the manner, way and plan of action deduced from the Masonic rule: Destroy all teaching about God, especially the Catholic teaching.
Centers of this secret society have been established in every region. Nevertheless in various ways they more or less openly promote the same thing. In their plan they use many and various kinds of societies, which under their leadership promote neglect of Divine things and the breakdown of morality. This is because the Freemasons follow this principle above all: "Catholicism can be overcome not by logical arguments but by corrupted morals." And so they overwhelm the souls of men with the kind of literature and arts that will most easily destroy a sense of chaste morals, and foster sordid lifestyles in all phases of human life . . . To bring help to so many unhappy persons, to stabilize innocent hearts so that all can more easily go to the Immaculate Virgin through whom so many graces come down to us, the Militia Immaculatae was established in Rome in 1917

St Maxmillian seems to have been silenced and so they have to oretend he would have backed V2 to the hilt.

Another website has this for a heading:
Militia of the Immaculata Canada – Consecration.ca  
Immaculata Star of the New Evangelisation

Do the above quotes sound like the new evangelisation?

 

So I have to wonder if there is substance to the original claim about novel Mariology.

I very much doubt it. My understanding is that Vatican II had little to say about Mary and that she was largely ignored after the refusal of the first drafts for discussion. That's if my memory serves me well. This is what the docuмents had to say (I haven't time to read it right now.) :

Lumen gentium

Vatican Council II, Dogmatic Constitution on the Church, 21 November 1964.

Excerpts from CHAPTER VIII: OUR LADY, from sections 60-65.

Mary's Role in the Church

Mary's function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power. But the Blessed Virgin's salutary influence on men originates not in any inner necessity but in the disposition of God. It flows forth from the superabundance of the merits of Christ, rests on his mediation, depends entirely on it and draws all its power from it. It does not hinder in any way the immediate union of the faithful with Christ but on the contrary fosters it.

The predestination of the Blessed Virgin as Mother of God was associated with the incarnation of the divine word: in the designs of divine Providence she was the gracious mother of the divine Redeemer here on earth, and above all others and in a singular way the generous associate and humble handmaid of the Lord. She conceived, brought forth, and nourished Christ, she presented him to the Father in the temple, shared her Son's sufferings as he died on the cross. Thus, in a wholly singular way she cooperated by her obedience, faith, hope and burning charity in the work of the Savior in restoring supernatural life to souls. For this reason she is a mother to us in the order of grace.

This motherhood of Mary in the order of grace continues uninterruptedly from the consent which she loyally gave at the Annunciation and which she sustained without wavering beneath the cross, until the eternal fulfillment of all the elect. Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation.[15] By her maternal charity, she cares for the brethren of her Son, who still journey on earth surrounded by dangers and difficulties, until they are led into their blessed home. Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix.[16] This, however, is so understood that it neither takes away anything from nor adds anything to the dignity and efficacy of Christ the one Mediator.[17]

No creature could ever be counted along with the Incarnate Word and Redeemer; but just as the priesthood of Christ is shared in various ways both by his ministers and the faithful, and as the one goodness of God is radiated in different ways among his creatures, so also the unique mediation of the Redeemer does not exclude but rather gives rise to a manifold cooperation which is but a sharing in this one source.

The Church does not hesitate to profess this subordinate role of Mary, which it constantly experiences and recommends to the heartfelt attention of the faithful, so that encouraged by this maternal help they may the more closely adhere to the Mediator and Redeemer.

Mary, type or figure of the Church

By reason of the gift and role of her divine motherhood, by which she is united with her Son, the Redeemer, and with her unique graces and functions, the Blessed Virgin is also intimately united to the Church. As St. Ambrose taught, the Mother of God is a type of the Church in the order of faith, charity, and perfect union with Christ.[18] For in the mystery of the Church, which is itself rightly called mother and virgin, the Blessed Virgin stands out in eminent and singular fashion as exemplar both of virgin and mother.[19] Through her faith and obedience she gave birth on earth to the very Son of the Father, not through the knowledge of man but by the overshadowing of the Holy Spirit, in the manner of a new Eve who placed her faith, not in the serpent of old but in God's messenger without waivering in doubt. The Son whom she brought forth is he whom God placed as the first born among many brethren (Rom. 8:29), that is, the faithful, in whose generation and formation she cooperates with a mother's love.

The Church indeed contemplating her hidden sanctity, imitating her charity and faithfully fulfilling the Father's will, by receiving the word of God in faith becomes herself a mother. By preaching and baptism she brings forth sons, who are conceived of the Holy Spirit and born of God, to a new and immortal life. She herself is a virgin, who keeps in its entirety and purity the faith she pledged to her spouse. Imitating the mother of her Lord, and by the power of the Holy Spirit, she keeps intact faith, firm hope and sincere charity.[20]

But while in the most Blessed Virgin the Church has already reached that perfection whereby she exists without spot or wrinkle (cf. Eph. 5:27), the faithful still strive to conquer sin and increase in holiness. And so they turn their eyes to Mary who shines forth to the whole community of the elect as the model of virtues. Devoutly meditating on her and contemplating her in the light of the Word made man, the Church reverently penetrates more deeply into the great mystery of the Incarnation and becomes more and more like her spouse. Having entered deeply into the history of salvation, Mary, in a way, unites in her person and re-echoes the most important doctrines of the faith: and when she is the subject of preaching and veneration she prompts the faithful to come to her Son, to his sacrifice and to the love of the Father. Seeking after the glory of Christ, the Church becomes more like her lofty type, and continually progresses in faith, hope and charity, seeking and doing the will of God in all things. The Church, therefore, in her apostolic work too, rightly looks to her who gave birth to Christ, who was thus conceived of the Holy Spirit and born of a virgin, in order that through the Church he could be born and increase in the hearts of the faithful. In her life the Virgin has been a model of that motherly love with which all who join in the Church's apostolic mission for the regeneration of mankind should be animated.

Notes

15. Cfr. Kleutgen, textus reformatus De mysterio Verbi incarnati, cap. IV: Mansi 53, 290. Cfr. S. Andreas Cret., In nat. Mariae, sermo 4: PG 97, 865 A. - S. Germanus Constantinop., In annunt. Deiparae: PG 98, 321 BC. In dorm. Deiparae, III: col. 361 D.S. Io. Damascenus, In dorm. B. V. Mariae, Hom. 1, 8: PG 96, 712 BC - 713 A.

16. Cfr. Leo XIII, Litt. Encycl. Adiutricem populi, 5 sept. 1895: ASS 15 (1895-96), P. 303. - S. Pius X, Litt. Encycl. Ad diem illum, 2 febr. 1904: Acta, I, p. 154; Denz. 1978 a (3370). - Pius XI, Litt. Encycl. Miserentissimus, 8 maii 1928: AAS 20 (1928) P. 178. Pius XII, Nuntius Radioph., 13 maii 1946: AAS 38 (1946) P. 266.

17. S. Ambrosius, Epist. 63: PL 16, 1218.

18. S. Ambrosius, Expos. Lc. II, 7: PL 15, 1555.

19. Cfr. Ps.-Petrus Dam., Serm. 63: PL 144, 861 AB. - Godefridus a S. Victore. In nat. B. M., Ms. Paris, Mazarine, 1002, fol. 109 r. - Gerhohus Reich., De gloria et honore Filii hominis, 10: PL 194,1105AB.

20. S. Ambrosius, l. c. et Expos. Lc. X, 24-25: PL 15, 1810. - S. Augustinus, In lo. Tr. 13, 12: PL 35, 1499. Cfr. Serm. 191, 2, 3: PL 38, 1010; etc. Cfr. etiam Ven. Beda, In Lc. Expos. I, cap. 2: PL 92, 330. - Isaac de Stella, Serm. 51: PL 194, 1863 A.

21. Sub tuum praesidium.

22. Conc. Nicaenum II, anno 787: Mansi 13, 378-379; Denz. 302 (600-601) .conc. Trident., sess. 25: Mansi 33, 171-172.

23. Cfr. Pius XII, Nuntius radioph., 24 oct. 1954: AAS 46 (1954) P. 679. Litt. Encycl. Ad coeli Reginam, 11 oct. 1954: AAS 46 (1954) P. 637.

Excerpted from Vatican II, Dogmatic Constitution on the Church Lumen gentium, 21 November 1964.

I hope someone more knowledgeable than I will post more info on this.

I've always believed in his personal rectitude and sanctity. I can't accept Conciliar canonizations, for reasons that should be obvious - so there is always a speck of doubt even about men like Kolbe. So I have to wonder if there is substance to the original claim about novel Mariology. I appreciate the quotations you found.

I also do not trust modern canonizations.  How can they declare JP2 and Mother Teresa saints alongside spiritual giants like Kolbe and Padre Pio?  The latter two upheld the faith, the former two tore it down.

I cannot imagine Kolbe holding any "novel" ideas about the BVM, but perhaps old issues of the Immaculata Magazine would shed more light on his spirituality.