Czy zwolennicy św. Pawła stanowią jednolitość wyznawców „w Chrystusie”

Jako apostoł i teolog, Paweł z Tarsu zasługuje na ciągłe odkrywanie. Jego teksty są skomplikowane i wielowymiarowe. Każde spotkanie z nim jest zawsze wyzwaniem i zmusza czytelnika do jego przyjęcia, o ile pragnie się rzeczywiście zgłębić jego myśl teologiczną. Odkąd Paweł stał się przedmiotem moich własnych badań naukowych, jego teksty stawiały mi stale jedno pytanie: Czy po swoim nawróceniu Paweł przestał być członkiem wspólnoty żydowskiej, czy też wciąż czuł się przedstawicielem żydowskiego dziedzictwa? Inaczej rzecz ujmując, chodzi o to, co myślał o sobie samym w czasie po wydarzeniach, jakie miały miejsce w drodze do Damaszku. Najprawdopodobniej najlepszym sposobem rozwiązania tej zagadki jest omówienie skutków jego nawrócenia, choć nikt naprawdę nie wie, co realnie przydarzyło się wtedy Pawłowi. Bez wątpienia jego nawrócenie nie miało charakteru moralnego. Paweł nie poszukiwał nowej drogi etycznej dla swojego życia, więc nie było to nawrócenie w sensie duchowym. Było ono raczej w swej naturze nawróceniem teologicznym, co oznaczało „przewartościowanie, rekonstrukcję systemu wartości”, bo spowodowało ono radykalną zmianę w jego podstawowym systemie aksjologicznym i w jego wierności tradycji.As an apostle and theologian Paul deserves to be discovered. He is really complex and multifaceted. To deal with him is always a challenge and one has to accept it in order to discover the depth of his theology. Since I started dealing with him professionally I have been haunted by a question: Did Paul cease to be a Jew after his conversion experience or continue to perceive himself as a member of his own Jewish lineage? In other words, how did he think he was after his experience along the Damascus road? Most likely the best way to solve the problem is to discuss the consequences of his conversion experience, even though nobody knows what really happened to Paul along the Damascus road. Certainly it was not a moral conversion. He was not in need of a new ethical way of life, so his conversion was not spiritual. It was rather theological, which implied “a reversal or transvaluation of values”, that led Paul to revisit radically the basic system of values and commitments of his traditions

Psałterz do progu wieczności

Kościół, idąc za przykładem Jezusa z Nazaretu i wskazówkami Pawła z Tarsu, szczególnie wyróżnił Psałterz jako materiał modlitewny, mimo że niektóre psalmy wzbudzają kontrowersje, gdyż przynależą one do specyficznego kręgu kulturowego. Wychodząc naprzeciw powyższym zastrzeżeniom, autor proponuje, aby podczas używania modlitwy z psalmami zastąpić jaźń autora jaźnią utworu. Po drugie, poprzez modlitwę psalmami możliwe jest uwielbienie dzieła stworzenia. Modlący reprezentuje stworzenie i poddaje je jako ofiarę dla Serca Chrystusowego.Some objections have been put forward against such poems because they belong to a given people, culture, and tradition. Thus author believes that something new is to be proposed and taught. First, the “I” of the author and the “I” of the community have to surrender to the “I” of the poem. Second, since the human being, created in God’s image and likeness, is placed at the centre of the universe, he can perform a cosmic liturgy in honour of God. In this way he becomes the representative of all humanity spread all over the world. Once he has collected all the voices of humanity he has to present them, as a pure sacrifice, to the heart of Christ

Stress Echocardiography in Italian Echocardiographic Laboratories: A Survey of the Italian Society of Echocardiography and Cardiovascular Imaging

Background: The Italian Society of Echography and Cardiovascular Imaging (SIECVI) conducted a national survey to understand the volumes of activity, modalities and stressors used during stress echocardiography (SE) in Italy. Methods: We analyzed echocardiography laboratory activities over a month (November 2022). Data were retrieved through an electronic survey based on a structured questionnaire, uploaded on the SIECVI website. Results: Data were obtained from 228 echocardiographic laboratories, and SE examinations were performed in 179 centers (80.6%): 87 centers (47.5%) were in the northern regions of Italy, 33 centers (18.4%) were in the central regions, and 61 (34.1%) in the southern regions. We annotated a total of 4057 SE. We divided the SE centers into three groups, according to the numbers of SE performed: <10 SE (low-volume activity, 40 centers), between 10 and 39 SE (moderate volume activity, 102 centers) and >= 40 SE (high volume activity, 37 centers). Dipyridamole was used in 139 centers (77.6%); exercise in 120 centers (67.0%); dobutamine in 153 centers (85.4%); pacing in 37 centers (21.1%); and adenosine in 7 centers (4.0%). We found a significant difference between the stressors used and volume of activity of the centers, with a progressive increase in the prevalence of number of stressors from low to high volume activity (P = 0.033). The traditional evaluation of regional wall motion of the left ventricle was performed in all centers, with combined assessment of coronary flow velocity reserve (CFVR) in 90 centers (50.3%): there was a significant difference in the centers with different volume of SE activity: the incidence of analysis of CFVR was significantly higher in high volume centers compared to low - moderate - volume (32.5%, 41.0% and 73.0%, respectively, P < 0.001). The lung ultrasound (LUS) was assessed in 67 centers (37.4%). Furthermore for LUS, we found a significant difference in the centers with different volume of SE activity: significantly higher in high volume centers compared to low - moderate - volume (25.0%, 35.3% and 56.8%, respectively, P < 0.001). Conclusions: This nationwide survey demonstrated that SE was significantly widespread and practiced throughout Italy. In addition to the traditional indication to coronary artery disease based on regional wall motion analysis, other indications are emerging with an increase in the use of LUS and CFVR, especially in high-volume centers