The article is an attempt to determine the Trinitarian foundations of the mission and to indicate its practical conclusions. It consists of three parts dedicated in turn to the identity of the Messenger, the purposefulness of his mission and the participation of missionaries in the mission of Christ and of the Holy Spirit.

The identity of the messenger (the only-begotten Son and the Holy Spirit) is shown from the perspective of intra-trinitarian relations. The Son was sent by the Father to be „teacher, king and priest of all” (Lumen gentium, 13a). The Holy Spirit, in turn, „brings” the risen Christ to the world and gathers his disciples „in one Church of Christ” (Catechism of The Catholic Church, 1097). In this way the world is going to be saved, which is the main goal of the sending of the Son (cf. Jn 3:17). The missionary’s participation in the mission of the incarnated Son consists in the realization of his priesthood expressed in the messianic triplex munus (teaching, sanctifying, directing, or: in the prophetic, sacrificial and pastoral function). Jesus of Nazareth is a model for the missionary as the high and ternal Priest who „offered himself, blameless as he was, to God through the eternal Spirit” (Heb 9:14).

The main conclusion is expressed in the statement that the redeemed community building must be primarily patricentric and salvifically complementary: Christologically and pneumatologically grounded on the same time.

The Extraordinary Mission Month announced by Pope Francis (October 2019) provided an opportunity for a new look at the missionary mission the task of proclaiming the Gospel. The event of the special Missionary Month may become a chance for a new reading of the Church’s evangelizing tasks in the modern contemporary world.

The missionary commitment of religious men and women representing different religious orders and mission societies are seen as the source of the missionary dynamism of the Church. In fact, the religious orders have been seen as the vanguard (avant-garde) of the missionary work. These realities cause arising of some well-founded questions like; What is the role of the missionary orders and mission societies in evangelization and what exactly these religious bodies do? No less puzzling issue is whether consecrated life, or life in the religious vows, helps or hinders missionary activities? Does the monastic life make any sense in the missionary territories? The following text looks for answers for the above questions. At the same time, the author wishes to encourage the readers to go into reflection on the role of the religious and monks in the Church’s contemporary mission work as there are no doubt that the new missionary paradigms, indicated by the recent popes, are a great challenge for the religious and monks who are involved in the missionary work.

Up to Vatican II, the main goal of the mission was the salvation of people who did not believe in Christ. The Council’s recognition of the presence of elements of truth, good and authentic holiness in religions posed a question about the sense of mission in a new light. The result was modern departure from salvific ecclesiocentricism and return to christocentrism in theology. In the light of modern theology of religion, no formal membership of the Church is necessary for salvation. The mission’s purpose, however, is first and foremost plantatio Ecclesiae. The Church’s presence as a trader of revelation and mediator of saving grace is necessary for the full salvation of the world. Role of the Church is analogous to the role of Christ himself and is exhausted in being a universal sacrament of salvation for all humanity, i.e. in uniting people with God and among themselves.

The reflection upon the Dehonian mission charism fits into the rich context of the history of religious life. At the turn of the 19th and 20th century most of the religious orders for men and women in France came into being, as the response to the social needs of Europe of that time. Shaping of the new religious orders enriched the Church with the specific forms of apostolic life, based on charisms and missions of their founders, and the rich spirituality of the orders of monks, beggars and clerics. Personal desire to combine both priesthood and religious life became the inspiration for Fr. Leon John Dehon to found the Congregation of the Priests of the Sacred Heart for the benefit of the Church and for the personal sanctification of its members.

The teaching of Second Vatican Council clearly emphasised that theology and the life of the Church are in need of constant reference to Mary. This need is especially manifested in the name typus Ecclesiae applied to Mary, which was already used by the Church Fathers. This article attempts to apply this name to the evangelisation in the Church, in order to make it Marian in character as well. It seems that the notion of „the type of evangelisation” can be applied to Mary, since in Her faith and in the key attitudes resulting from it we can find such elements which allow us to shape evangelisation according to a strictly defined structure. Therefore, it is justifiedto say that the evangelisation in the Church should be conducted according to Marian structure.

Christianity has its source in the fact of God’s love for Man. „For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but have eternal life. For God did not sent his Son into the world to condemn the world, but that the world might be saved through him” (Jn 3,16-17). This „Good News” about the salvation accomplished in the Person of Jesus Christ is addressed to every human being to restore his original perspective. The Good News reaches people through its preaching to those who have not yet received it, but also to those who, for whatever reason, have departed from it.

For many Christian communities, St. Paul the Apostle was not only the founder and teacher but above all a father. The Gospel proclaimed in the power of the Holy Spirit, created a truly father-son relationship between him and the young local Churches. Its intensity and character can be particularly seen in the letters sent by the Apostle to the community in Corinth, especially when the Corinthians were moving away from true faith.

John Paul II, speaking about the multiple threats to the human life, introduced to his teaching the expression of the „culture of death” or „civilization of death”. It is expressed not only through the specific actions threatening directly human life, but has its deeper roots in the spiritual sphere of man and his conscience, which may be caused by scandal. And vice versa, an immoral action that violates basic ethical principles can cause in the scandal of others. The article analyzes the moral teaching on the topic of scandal contained in the Catechism of the Catholic Church, which places it in the section of the fifth commandment as that which causes the spiritual death. Particular attention is focused on the unjust and immoral law as a possible cause of scandal.

The purpose of this article is to show Mary as an icon of the sacramental lifestyle in the Holy Spirit. The iconic character of Mary’s life consists above all in the manifestation, not her own, but received on the day of the Annunciation, the new life – Jesus Christ. Mary does not teach the doctrine, does not describe God, does not create abstract concepts about Him, but allows us to experience His real presence. From the very beginning, the Church also participates in the iconic style of Mary’s life, showing the accepted novelty to the world. Christians have neither borrowed nor copied this sacramental lifestyle from anyone. This is something completely original, something that the world cannot give them, but they can give it to the world.

A human being needs to meet witnesses of faith on the way to achieving holiness. One of them can be Bishop Konstantyn Dominik (1870-1942) – the Bishop of Chełmno. The figure of Bishop, who is a candidate for canonisation, was shown in the article in the context of his relations with Swarzewo, Pelplin, Chełmno and Gdańsk. The difficult time of the Second World War during which the Bishop served, present him as a real witness of faith. Christological and Marian aspects of Konstantyn’s pristly and episcopal service, his simplicity and commonness, as well as his path to sanctification, create a beautiful testimony that can be achieved by living one’s life according to God’s vision.

The crisis of the consecrated life is tightly connected with the crisis of the contemporary human being and with the crisis of the Church. Weakening of the faith and lack of faithfulness to the chosen calling results with lack of witnessing and consequently with lower number of vocations. Both the  Word of God and the modern teaching of the Magisterium of the Church give clues, which could become the source of the renewal of the consecrated life. It gives hope that the religious again will become a clear sign of the presence of God in the world.