ŚLĄSKIE STUDIA HISTORYCZNO-TEOLOGICZNE

MISSIONARY SPIRITUALITY AS AN ESSENTIAL PART OF PERSONALITY OF MODERN MISSIONARY
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 modern 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 incapable 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 occurs 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 are two consequences of those facts. First, it is now impossible to define the missionary without some reference to the category 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 exceptional 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 personal dimension. A ground for this attitude of witness is a holiness of evangelizeos life. The modern missionary develops his holiness of life when he maintains 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.

DIE PÄPSTLICHE MISSIONSWERKE HEUTE
Im Gesetzbuch des Kanonischen Rechtes von 1917 gibt es keine Erwähnung über Missionswerke. Kurz nach seinem Inkrafttreten hob Papst Benedictus XV die Bedeutung einer weiteren Entwicklung dieser Werke für die Missionstätigkeit der Kirche hervor. Seine Nachfolger erhoben sie aufeinanderfolgend zum Rang der Päpstlichen Missionswerke und zwar Pius XI Das Werk der Verbreitung des Glaubens, Das Werk der Heiligen Kindheit Jesu und Das Werk des hl. Apostel Petrus, sowie Pius XII Die Missionsvereinigung der Geistlichkeit als Päpstliche Missionsunion der Priester, Ordensbrüder und Ordensschwestern. Einen neuen Entwicklungsabschnitt der Päpstlichen Missionswerke öffnete das II. Vatikanische Konzil. Das Konzildekret über die Missionstätigkeit der Kirche "Ad gentes divinitus'^ zählte nämlich die Förderung dieser Werke zu den Hauptpflichten des Diözesanbischofs, im Bereich der Belebung des Missionsgeistes in der Partikularkirche. Deswegen beschliesst auch eine der Ausführungsbestimmungen zu diesem Dekret, enthalten im Motu Proprio "Ecclesiae Sanctae" des Papstes Paulus VI, dass die erwähnten Werke in allen Diözesen entwickelt werden sollen. Infolge der Konzilanregungen, übersetzt im Motu Proprio "Ecclesiae Sanctae" in die Sprache der Rechtsnormen, erlebten die Päpstlichen Missionswerke die Bearbeitung eines neuen Rechtsstatus, was der Kongregation der Evangelisierung der Völker zuteil wurde. Die Frucht dieser Arbeit waren die Statuten der Päpstlichen Missionswerke, die - nach der einstweiligen Billigung durch Papst Paul VI - im Jahre 1980 die endgültige Genehmigung von Johannes Paul II erlangten. Das im Jahre 1983 bekanntgegebene neue Gesetzbuch des Kanonischen Rechtes beschliesst konsequent, dass in jeder Diözese ein Priester bestimmt werden soll, dessen Aufgabe die Belebung der Missionsunternehmungen, insbesondere der Päpstlichen Missions werke sein wird. Ausführliche Verordnungen betreffs der Gründung und Funktionierung sowie Organisationsstruktur dieser Werke, geben ihre Statuten von 1980 an. Die Statuten der Päpstlichen Missionswerke sind nicht nur der beste Kommentar zu der Verordnung des Gesetzbuches, die die genannten Werke betrifft, sondern sie bestimmen ebenfalls ihren aktuellen Rechtsstatus. Diese Statuten sind nämlich den Rechtsnormen des neuen Gesetzbuches nicht widersprüchlich und zählen deshalb nicht zu den durch das Gesetzbuch aufgehobenen Verordnungen. Die Statuten der Päpstlichen Missionswerke sind von offener und elastischer Beschaffenheit, die auf die Verschiedenheit der in den einzelnen Ländern herrschenden Beziehungen eingestellt ist. Deshalb eröffnen sie diesen Werken Perspektiven einer wahrhaft dynamischen Entwicklung. Die reichen heimischen Traditionen erlauben eine Belebung und weitere Entwicklung der Päpstlichen Missionswerke, ebenfalls in Polen zu erhoffen. Im Zusammenhang dessen wird es nicht unangebracht sein, eine wahrhaft bahnbrechende - vom Standpunkt der Beschlüsse des II. Vatikanischen Konzils und des neuen Gesetzbuches des Kanonischen Rechtes aus gesehen - Verordnung der Ersten Polnischen Plenarsynode in Częstochowa im Jahre 1936 zu erwähnen, die beschliesst, dass die Päpstlichen Missionswerke in allen Pfarrgemeinden bestehen und sich entwickeln sollen.

Machines, Virtues and the „Butlerian Jihad”
The paper discusses the consequences of technological change for agent’s spiritual development, defined here as a form of experiencing one’s life, its meaning and relation with the key aspects of reality. The analysis revolves around the concept of the “Butlerian Jihad” adapted from Frank Herbert’s Dune. I start with brief discussion of Samuel Butler’s claim against the machines to pinpoint his and early XIX-century luddites’s insights into the consequences of technological development. This is followed by addressing anarcho-primitivist critique of industrial society by Theodore Kaczynski and John Zerzan. Part three deals with the notion of “jihad” which offers useful insights into both the religious presuppositions underlying some of the innovations, as well as enables rising some important questions concerning agent-related consequences of the wide spread use of technology. This, I argue, might be best dealt with within the virtue ethics framework.

La ricerca storica e teologica sulla spiritualita cristiana secondo Giovanni Moioli
La lettura dei numerosi studi di Giovanni Moioli (1931-1984), sia di quelli piu propriamente teologici sia di quelli concernenti la spiritualita, consente di rilevare con facilita come i due ambiti di indagine, quello storico e quello teologico, siano per lui strettamente correlati. Moioli precisa quali sono, a suo giudizio, le linee di convergenza tra storia e teologia. Allo storico spetta il compito di rendere accessibile il dato e di fornirene una prima tipologia, storicamente fondata. E propria, invece del teologo la comprensione secondo la fede del fatto cristiano, l'elaborazione cioe di un giudizio veritativo e valutativo sull'esperienza cristiana.

The Spirituality of art After Kandinsky
Wassily Kandinsky defined the character of the spirituality of modern art and outlined its territory. The notion of the spirituality of art has proved to be an important characteristic feature of works of art, and is interpreted by the art historians, theologians and aestheticians. It seems to correspond to Charles Taylor’s conception of epiphanic art. Nevertheless, the very notion of the spirituality of art is far from being clearly defined: it can refer to the spiritual nature of an artwork itself or to the creative process, or the spirituality of a work of art can be determined by its theological context. In this paper, I have compared several distinct readings of the notion of the spirituality of art, with Kandinsky’s thought constituting the frame of reference for the interpretations of the works of Rothko and Viola.

Incarnational spirituality and its christological grounds. Summary
The Christian type of spirituality is defined by participation in God through Jesus, the incarnate Son of God. The attitude of a human being towards God, the world, other people and himself results from the degree of acceptance of the truth about God who reveled himself through Jesus. As a consequence, spirituality has its deep roots in the christological dogma.
The fact that Jesus took on a human body and nature and became both a man and God lies in the centre of the New Testament proclamation. This reality makes Christianity peculiar as the divinity does not contradict the humanity; God does not pose a threat to a human being, to his freedom or identity. The difference between sacredness (sacrum) and profanity (profanum) virtually vanishes. In other words, sacred permeates secular thanks to the Incarnation, which materializes spirituality (this can be seen in the reality of Church, Sacraments, the service of love or iconography). In addition, the intimacy of ‘devine’ and ‘human’, profoundly fulfilled by the Incarnation of Logos (Word), underlines the beauty of a human body.
Making an analogy between a human being and Jesus Christ, it can be said that there is one person and two quasi-natures: material-carnal and spiritual. They remain separate and do not constitute a third reality, but the Person is the one that unites them. In this way, the truth about the personal union and two natures of Christ becomes a model in finding out the truth about the human being.
The Incarnation of Logos (Word) with the proclamation of the value of human life designates Christian model of spirituality as the incarnational spirituality. This model shows the necessity to strike an essential balance in life. At the same time, a certain outlook on life and world is created through the prism of the Incarnated.
What is more, the Incarnation of Logos determines various spheres of life showing its purpose and forms of its recognition and expression (orthodoxy is connected with ortopraxy). Bearing a Christological model in mind, it is necessary to develop your faith everyday upon this model. What is meant here is having a purpose in life (theosis, eternity), experiencing everyday life properly (human culture, worldliness) and joining all these activities with the Christian cult.
Incarnational spirituality is also connected with the relaxed attitude to the material world, where the human being has been placed (culture).
Finally, incarnational and anthropological model gives direction to Christian piety, prayers and faith incorporating coexistence of spiritual and material aspects. Invisible and inner matters function together with the visible and outer ones.

Theology and Cartesian Thought
Descartes introduced a new method of thinking, which became a binding paradigm of modern science. This method replaced Aristotle’s physics and in practice invalidated his metaphysics. The main thesis of the article is a statement that the Cartesian way of thinking is unable to “see” human beings in their humanity. It perceives a human being as a complicated mechanism – a machine. Therefore, theology cannot accept Cartesian assumptions as the basis of its reflection. It has to find other rational foundations and ways of thinking. Certainly, it is not a right way for theology to attempt to revoke or disregard the Cartesian revolution and return to scholasticism. Theology receives assistance in this quest from the European philosophy of the twentieth century, which also tries to break free from the Cartesian paradigm. In this context, the article indicates the twentieth century philosophical reflection on the language: semiotics and hermeneutics, and the reflection of E. Levinas, as especially useful in these theological quests. Offering theological and spiritual reflection beyond the Cartesian paradigm is increasingly important, due to the rapid development of technology, especially the so-called “artificial intelligence”.

Spirituality and Subjectivity in the Cyberspace
The author of the article analyses the problem of spirituality and subjectivity in the context of the issue of interpersonal communication in the cyberspace. Spirituality is deeply connected with the concept of soul and spirit, and it is usually associated with the religious image of the world, but it is possible to express the problem of spirituality in a broad anthropological and cultural context. In the modern concept of a human being, one usually resigns from using the term “soul”, but treats seriously problems that concern a spiritual man, such as the consciousness and activity of the subject, and individual identity. The author of the article postulates a return to the interest in the issues of spirituality in the context of a reasonable use of technological tools, and to the defence of one’s own authenticity of experiences and agency in relation to the contemporary activities in the cyber world.