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    Aspekt misyjny teologicznego wymiaru ruchów migracyjnych
    Balwierz, Marian (Księgarnia Św. Jacka, 1981)
    The Church in Europe realizes her duty of evangelization with help of immigrants, who perform this activity in different ways. The most important of them are the pastoral, oecumenical and missionary activities. Knowing this truth, the Church since the Fourth Lateran Council (1215) has taken care of immigrants in various ways. At present, people who look for work dominate in the group of European immigrants. It is obvious from ecclesiastical teaching about the value of human work, that the care of the whole human person is the first concern of Church’s approach to the phenomenon of immigration. The whole Church realizes this care in two more practical ways.The first of them is the defence of personal rights and human dignity of immigrants. The second duty is her pastoral care regarding religious life of those people. Both of them tend towards neutralization of the danger of desintegration in the immigrant’s life. The principle of priority of human spirit before material realm of man has dominated this very practical approach of the Church to the phenomenon of immigration. The same doctrinal principle is typical for the evangelizing activity of the Church among and by immigrants in the modem Europe. Paying attention to the various problems of immigrant’s life, the Church has first of all established some proper pastoral institutions for those people. Some of those institutions do not only take cure of their souls, but also help them to solve all other particular problems of their life. A special attention is paid here to the children of immigrants. The welfare work of the Church is also very important here. The Church has started also to celebrate a „Day of Immigrant” every year, in order to increase her apostolic work in and by the immigrant’s world. Those and other projects can bring immigrants as well as their families to Jesus Christ, and therefore they are ways of realization of Church’s mission. A further verification of such a conclusion brings forward the papal theology of immigration. The phenomenon of immigration is seen by popes Pius XII, Paul VI and John Paul II as a reality strictly connected to the Mystery of Incarnation of God’s Son. It is also connected to the Mystery of God’s Revelation and the Mystery of Man taken in his religious experience. Four theological thoughts, namely: about God the Father of all the people, about the unifying task of the Holy Spirit, about the Church existing as an evangelized-evangelizing reality, and about the whole Church as being a missionary reality, have dominated this particular teaching of the Church. This reflection leads to the conclusion, according to which it is possible to say, that local Churches realize an integral part of their duty to build the universal Church and to evangelize the world by their proper work among immigrants.
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    Duchowość misyjna jako istotny element osobowości współczesnego misjonarza
    Balwierz, Marian (Księgarnia Św. Jacka, 1982)
    From the very beginning of Christianity, the Church have to fight for some good missionaries, especially in the every stage of her history called a „time of mission”. This general observation is also true today. Even is more, the modem context of mission shows that a proper realization of Church’s evangelizing task depends first of all on person of an evangelizer himself today. It depends on the methods of evangelization only with connection with the personality of missionaries. It is also a matter of fact that the missionary Church likes to employ evangelizers from Poland these days. This very good opinion about Polish missionaries comes from another fact. Everyone of them realizes in the missionary circumstances a fashion of fidelity to the mission received from the Resurrected Lord proper for the Church in Poland. According to Pope John Paul II, it is the fashion of the evangelizing testimony and the social services. Both categories, namely the evangelizing testimony and the social service belong to the realm of spiritual personality of missionary. This spiritual personality of evangelizers is a matter of great moment for the evangelization of people among their all another personal values. Actual replacement of an expression „missionary activity” by a term „missionary evangelization” emphasizes also on those connections between the spirituality and the mission of modern missionaries. The most important of them is the care for objectivism of evangelization. Each missionary has to deliver Jesus Christ to the evangelized people in his missionary work. It is obvious that he has to have Him spiritually first or he will be uncapable to do this evangelizing job because he will not possess the essence of that, what has to be delivered in the process of evangelization. This personal possession of Jesus Christ occures and grows through the sacramental life of an evangelizer. Missionary’s spirituality standing first of all on those sacramental life enables him also to be a master in the Truth during his work for awakening and intensification of people’s faith. There ere are two consequences of those facts. First, it is now impossible to define the missionary without some reference to the cathegory of his spiritual life. Second nowadays the Teaching Church pays more and more her attention to this correlation between the spiritual personality of missionary and his mission. A wise synthesis of this particular teaching of the Church can be found in the newest papal document treating on those matters, namely in the apostolic adhortation “Evangelii nuntiandi” of Pope Paul VI. Papal teaching about the spirituality of missionaries is grounded on a very important rule. The evangelizing mission of the Church is her service to the world in the prophetical order. It is not principally the service to the world in the sociological or psychological orders. Therefore, the first and the most important condition for a good evangelizing is a missionary’s total submission to the Holy Spirit. This Christ-centrical obedience to the Holy Ghost is realized by an evangelizer during his exeptional service as well to the Gospel as to the Church. This missionary’s spirituality of servant reveals itself by an evangelizer’s attitude of witness to Jesus Christ and His Salvation in the more persona dimension. A ground for this attitude of witness is a holiness of evangelizer’s life. The modern missionary develops his holiness of life when he man tains his own sacramental life, his own practice of virtue of prayer and his own spirit of a personal sacrifice. There is no better conclusion for this theological reflexion than a replica of papal words appealing for a personal increase of our own missionary spirituality helping for our own realization of common duty of evangelization.
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    Idea misji Boskiej jako faktu eklezjalnego w doktrynie encyklik misyjnych papieży przedsoborowych
    Balwierz, Marian (Księgarnia Św. Jacka, 1983)
    The top priority of the practice before the theory of mission was an immutable principle for the Church of Jesus Christ in the two thousand years of her history. This rule was observed also by the Church in the modern process of development of the missionary activity during the last two centuries. No doubt, this development is an outcome of paying more and more attention to this, that the missionary work is as well an ecclesiastical fact as it is a charismatic one. Such an idea has theologically slowly grown up in the papal teaching about some real problems regarding the missionary practice of the Church. The Teaching Church developed the theologically fundamental thoughts of this ecclesiastical vision of the mission when it pointed do the ways of solving these problems. Such a process can be perfectly observed in the whole of the missionary teaching of the pre-conciliar popes. The idea of God’s mission which is the ecclesiastical fact, is not a statical component of the doctrine enclosed in the missionary encyclicals of the preconciliar popes. Before the Second Vatican Council, this idea was perpetually developed in this teaching by the ways of going deeply into particular questions connected with it. The popes also explicated a lot of essential thoughts of the theology of mission in the course of this evolution. These particular ideas of the Pre-conciliar missiology converge in the three main points of the papal teaching from that period, namely in the teaching about the religious nature of the missionary activity, about its ecclesiastical dimension and about the Divine character of the mission of the Church. Together with other questions mentioned by the pre-conciliar popes, those ideas form a fundamental schedule of the Catholic theology of mission up to these days. During a further evolution of this branch of theology, the Teaching Church has first of all integrated those thoughts into a principal idea of the Church’s dynamism. In the pre-conciliar period, a development of the theological thought about a strict connection between the missionary task of the Church and the Christian faith, was a source of the papal teaching about the religious nature of the missionary activity. This development was grounded on a specification of the papal teaching about the permanence of the mission, its apostolical dimension and its connections with the Salvation of Christ. A subtle maturation of some papal thoughts about the ecclesiastical dimension of the mission of the Church was a direct result of this theological evolution. It is obvious, that the less speculative question of the ecclesiastical dimension of the missionary activity was developed in a more analitycal way by the very practical statements of the. pre-conciliar popes about the missionary problems. A generative dynamism of the faith is a source of the ecclesiastical dimension °f the missionary activity. When the pre-conciliar popes developed the thoughts about the faith, the mission and the Church, they also brought up the teaching about the missionary activity tending towards an incorporation of the Church in the native culture of the evangelized people. An incorporating accommodation remains the essence of this process of the transplantation of Christ’s Church. The Teaching Church slowly accomplished in that theological context a great change of the whole perspective which forms its view of the People of God of the New Covenant. This change consists in a replacement of the vision of Christ’s universal Church by the vision of some particular Churches. The new ecclesiological perspective generates in the theology of mission an emphasis on the connections of the source of the missionary activity, its exact process and its aim with an eschatological tension, which exists between Christ’s universal Church and the individual local Churches. Such a thought regains one of the most significant ideas in the theology of mission elaborated by me pre-conciliar Church. An idea of the Divine character of the Church’s mission was developed in the mdirect way by the pre-conciliar popes. The theological thought about the one uiission given to the whole Church of Christ was elaborated in the context of the Papal teaching about the responsibility of all the Church’s members for the missionary work. When the popes Benedict XV and Pius XI carried on the idea of the only one mission in their teaching about the obligations of the missionaries, they both presented a synthesis of some earlier thoughts about the Divine chracter of the mission of the Church. These two popes taught, that the Allmighty God is in the beginning of the Church’s mission. He also works by his grace in the exact process of the evangelization of the people and He gives it the whole of its efficacy. The other pre-conciliar popes also knew these thoughts, because since the very beginning of their missionary teaching, they all united some particular parts of the evangelizing process with the works of the individual Persons of the Holy Trinity. This trinitarian view of the mission of the Church is also hidden in the papal pre-conciliar teaching about love, which is the ultimate source of the vivacity of the missionary work. There is no serious doubt that the missionary teaching of the pre-conciliar popes is more practical than theoretical. But this practical nature only gives a pastoral character to this teaching. It does not deprive it of its very deep theological thoughts. So those popes spoke out the real theological consciousness of the missionary Church without any unnecessary discussion about the different opinions of the various theological schools. It was observed before and it has been also confirmed by this study. The missionary teaching of the pre-conciliar popes became an official teaching of the Church of Christ in that way.
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    Przyjmowanie orędzia wiary na przykładzie afrykańskich ludów Tanzanii
    Balwierz, Marian (Księgarnia Św. Jacka, 1984)
    The indigenous connection between the religion and the life remains a stable element of all the changes, which occur in the modem Africa. Therefore, the religious values occupy permanently the same position in the African life in spite of its all modem transformations. This fact have to be taken into account during the process of looking for the new African models of the man, culture and civilization. In these circumstances, the African and some other people ask about the usefulness of the different religions for the creation of the new African style of life. Such a question regarding the Christianity was also put by some writers. An affirmative answer on it is grounded on two facts. The great internal capability of the Christianity for the cultural adaptation is one of them. The very existence of the incarnation of the Christianity into the real life of some modern African societies is the other one. The Catholicism and the life of the Tanzanian society are exemplary taken here as a ground for the fundamental reflection regarding those two facts. The permanent missionary activity of the Christians and the world-wide range of this religion are some exceptional events in the general phenomenon of the religious life of man. Likewise these two exceptional events testify that this religion possesses an unusual capability as well of an accommodation as of an absorption during its contact with the different cultures and civilizations of the world. Both elements, namely the accommodation and the absorption, are the essential components of a new missionary method, which is called “an inculturation”. The Ecclesiology, which is grounded on the History of Salvation, forms the proper meaning of the Catholic absorption. In this framework, the missionary absorption is only a part of the Church’s evangelization. This part of the evangelization realizes a process of an introduction of Jesus Christ and His Gospel into the new culture. Such an introduction of the first, essential Christian value serves above all for the true development of the evangelized reality. The dialogical and ecclesiastical nature of the comprehensive Catholic faith shapes its proper accommodation in the evangelized culture. The evangelizing Church have to enter upon a dialogue with the non Christian cultures and religions in this process. This Church cannot try to force some doctrines, ideologies or outlooks on life upon those cultures, because the real Catholic Truth is the Word of God which became a human being, i.e. Jesus Christ living in His Church now. Therefore, the evangelizers who work for the proper accommodation of the Catholic faith in some new culture, have to make only Jesus Christ to be a present reality in it. This is their care for the proper accommodation of the faith, which is a process almost identical with the missionary absorbtion in this background. The missionary absorption and the missionary accommodation are only two different aspects of the one, evangelizing process. It is called “an inculturation” today. The most essential part of this inculturation is a meeting of Jesus Christ living in the Church with the evangelized culture. Some new culture is created during such a meeting. This process differs totally from an aculturation, because the new culture does not come into being here in a result of the contact of two or more cultures but in a result of the contrast of the evangelized culture with the person of Jesus Christ living in His Church. This person gives the whole newness to the inculturation, which belongs to the very nature of the present life of the missionary People of God. Apart from the theological reflection, some facts from the life of the evangelizing Church testify in favour of the presented truth. The reception of the evangelical message of the faith by the real society exposed to the missionary evangelization of the Church is one of them. Today this reception occurs for exam- [ )le in the life of the Tanzanian society. It involves four facts: the traditional religious experience of Tanzanians, the africanization of the Church’s life, the coexistence of the Church with the State and the advantages granted by the existence of the post-Christian communities. These facts seen together suggest that the Tanzanian Christians are really working for the full, proper reception of the Catholic faith by the new culture which comes into being in this African country now. The traditional African religious values are the natural foundations for the development of the grace of the living faith among the people of Tanzania. However, these values are not a reality either for a conquest or for a rejection by the evangelizing Church, because they are offered to God by those people, who enter into the salvific dialogue with Him. Therefore, the Tanzanians have to incarnate permanently Jesus Christ who is evangelized to them, into their own traditional religious experience. The Catholic faith of them comes into existence only on this way. The africanization of the Church’s life in Tanzania is the most explicit sign of the development of this Catholic faith of the Tanzanian Christians. The evangelization realized on the level of the parish life works first of all for this africanization in the local Church of that African country. The liturgy, the catechesis and the mutual relations between the people become more indigenous in a result of this process. At the same time, the new, more Christian culture grows in the real life of the Tanzanian society. What is more, this effort of the evangelizing Church meets congenial efforts of the Government of that society . Therefore, the mutual relations between the Church and the State are the first sign of the true africanization of the church’s life in Tanzania. The Tanzanian form of goverment is based on the local tradition of the common life in this part of Africa and therefore, the care for the full development of the local man is the first aim for the activity of the civil authorities of this country. However, the activity of the evangelizing Church aims also to the full development of man. This identity of tasks gives grounds for the wide mutual co-operation of the Church and the State in Tanzania. Such a co-working is very important for the proper inculturation, because it does not involve only the leaders but also the wide masses of the People of God in the africanization of the Church’s life. Such an involvement determines the reality of the true inculturation. The religious syncretism is the worst danger for the evangelization. It is a matter of fact, that some syncretical post-Christian religious movements exist as well in Tanzania as in the whole of Africa. They are not of course, the true Catholic or African attempts of forming a very African Christianity, because they result from the sociological aculturation. However, the existence of those movements helps the inculturation as they can absorb the local syncretical indications of some Tanzanians. These movements help also the evangelizing Church to know and to avoid some mistakes in her evangelization. An observation about the very important role of the Christianity in the process of forming the new African reality concludes this reflection as well in its more theological as in its more missiographical part. This importance flows from the one fact. The Christians do not offer some ideology but the living person during the evangelization performed by them. It is the person of Jesus Christ living in the Church now. A good realization of such an offer by all modem evangelizers depends on the usage of the method of inculturation by them today.
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