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This paper refers to the 700th anniversary of the death of Dante Alighieri in commemoration of which Pope Francis released a special apostolic letter highlighting the genius and significance of the Italian poet. We should praise his genius, the Pope writes, because it is he who was able to express, much better than most of the others, the depth of the mystery of God and His love. The Commedia is the fruit of deep religious inspiration. This is why Francis repeats after Benedict XV – „Dante is our own!” Why is it so? Because there breathes in Alighieri the devotion that we too feel and his faith resonates with ours. Dante’s work continues to be a meaningful and valid exemplar for Christ’s followers. However, in today’s pop culture Dante is mainly seen through his depiction of hell – the artistically described eternal punishment. The truth about hell which Dante made the subject of his narrative does not find acceptance even between Christians. Many people are really outraged and scandalized because hell is for them the symbol of sadism and distorted image of God – a vengeful tyrant who condemns human souls to eternal perdition. But hell is present in the biblical message. The early Church Fathers spoke of hell in their sermons, wrote about it in treatises, disputed the dwelling place of the condemned souls, the position of Satan and other demons, and the imminence of God’s judgement. In this way in the Catholic dogmatic theology consolidated the truth of the reality of hell and eternal punishment. This was also in accord with the views of the prominent medieval theologians. Therefore, why the ancient and well-known truth about hell is rejected today as outrageous and Dante’s vision does not gain recognition? The heart of the matter is the understanding of the idea of justice and atonement. In their denial expressed through the notion of the empty hell and rejection of eternal punishment for angels’ and people’s sins, we have to do with misunderstanding of the si, Artykuł nawiązuje do siedemsetnej rocznicy śmierci Dantego Alighieri, w związku z którą papież Franciszek ogłosił specjalny list ukazujący geniusz i znaczenie twórczości włoskiego poety. Winniśmy wychwalać jego geniusz – pisze papież – bo właśnie on potrafił, znacznie lepiej niż wielu innych, wyrazić głębię tajemnicy Boga i Jego miłości. Commedia jest owocem głębokiego natchnienia religijnego. Dlatego Franciszek za papieżem Benedyktem XV mówi: „Dante jest nasz!”. Dlaczego? Ponieważ w Alighierim oddycha ta sama pobożność, która jest w nas, a jego wiara żywi te same uczucia. Twórczość Dantego jest zatem wciąż wymownym i aktualnym wzorem dla wyznawców Chrystusa. Dziś jednak w popkulturze Dante jest postrzegany głównie przez obraz piekła – plastycznie opisanej kary wiecznej. Prawda o piekle, którą Dante uczynił przedmiotem swej opowieści, nie znajduje dziś akceptacji nawet pośród chrześcijan. Wiele osób oburza się i jest autentycznie zgorszonych, bo piekło jest dla nich symbolem sadyzmu i wypaczonego obrazu Boga – mściwego tyrana skazującego dusze ludzkie na wieczną zagładę. A przecież piekło jest obecne w przesłaniu biblijnym. Mówili o nim w kazaniach Ojcowie Kościoła, którzy dyskutowali na temat umiejscowienia dusz potępionych, sytuacji Szatana i demonów, nieuchronności sądu Bożego. W ten sposób utrwaliła się w katolickiej dogmatyce prawda wiary o realności piekła i odbywającej się tam wiecznej karze. Tak też wybrzmiewała ona u czołowych teologów średniowiecza. Dlaczego zatem dawna i znana prawda o piekle jest dziś odrzucana i gorsząca, a Dantejska wizja nie znajduje uznania? Istotą problemu jest rozumienie idei sprawiedliwości i zadośćuczynienia. W ich negacji, wyrażającej się w tezie o pustym piekle oraz nieakceptacji wiecznej kary za grzechy aniołów i ludzi, mamy ostatecznie do czynienia z niezrozumieniem znaczenia ludzkiego intelektu i woli. Gdy zabraknie uznania odpowiedzialności człowieka za swoje wolne wybory, następuje jawne odrzucenie całej powagi ziemskiego

This paper refers to the 700th anniversary of the death of Dante Alighieri in commemoration of which Pope Francis released a special apostolic letter highlighting the genius and significance of the Italian poet. We should praise his genius, the Pope writes, because it is he who was able to express, much better than most of the others, the depth of the mystery of God and His love. The Commedia is the fruit of deep religious inspiration. This is why Francis repeats after Benedict XV – „Dante is our own!” Why is it so? Because there breathes in Alighieri the devotion that we too feel and his faith resonates with ours. Dante’s work continues to be a meaningful and valid exemplar for Christ’s followers. However, in today’s pop culture Dante is mainly seen through his depiction of hell – the artistically described eternal punishment. The truth about hell which Dante made the subject of his narrative does not find acceptance even between Christians. Many people are really outraged and scandalized because hell is for them the symbol of sadism and distorted image of God – a vengeful tyrant who condemns human souls to eternal perdition. But hell is present in the biblical message. The early Church Fathers spoke of hell in their sermons, wrote about it in treatises, disputed the dwelling place of the condemned souls, the position of Satan and other demons, and the imminence of God’s judgement. In this way in the Catholic dogmatic theology consolidated the truth of the reality of hell and eternal punishment. This was also in accord with the views of the prominent medieval theologians. Therefore, why the ancient and well-known truth about hell is rejected today as outrageous and Dante’s vision does not gain recognition? The heart of the matter is the understanding of the idea of justice and atonement. In their denial expressed through the notion of the empty hell and rejection of eternal punishment for angels’ and people’s sins, we have to do with misunderstanding of the si, Artykuł nawiązuje do siedemsetnej rocznicy śmierci Dantego Alighieri, w związku z którą papież Franciszek ogłosił specjalny list ukazujący geniusz i znaczenie twórczości włoskiego poety. Winniśmy wychwalać jego geniusz – pisze papież – bo właśnie on potrafił, znacznie lepiej niż wielu innych, wyrazić głębię tajemnicy Boga i Jego miłości. Commedia jest owocem głębokiego natchnienia religijnego. Dlatego Franciszek za papieżem Benedyktem XV mówi: „Dante jest nasz!”. Dlaczego? Ponieważ w Alighierim oddycha ta sama pobożność, która jest w nas, a jego wiara żywi te same uczucia. Twórczość Dantego jest zatem wciąż wymownym i aktualnym wzorem dla wyznawców Chrystusa. Dziś jednak w popkulturze Dante jest postrzegany głównie przez obraz piekła – plastycznie opisanej kary wiecznej. Prawda o piekle, którą Dante uczynił przedmiotem swej opowieści, nie znajduje dziś akceptacji nawet pośród chrześcijan. Wiele osób oburza się i jest autentycznie zgorszonych, bo piekło jest dla nich symbolem sadyzmu i wypaczonego obrazu Boga – mściwego tyrana skazującego dusze ludzkie na wieczną zagładę. A przecież piekło jest obecne w przesłaniu biblijnym. Mówili o nim w kazaniach Ojcowie Kościoła, którzy dyskutowali na temat umiejscowienia dusz potępionych, sytuacji Szatana i demonów, nieuchronności sądu Bożego. W ten sposób utrwaliła się w katolickiej dogmatyce prawda wiary o realności piekła i odbywającej się tam wiecznej karze. Tak też wybrzmiewała ona u czołowych teologów średniowiecza. Dlaczego zatem dawna i znana prawda o piekle jest dziś odrzucana i gorsząca, a Dantejska wizja nie znajduje uznania? Istotą problemu jest rozumienie idei sprawiedliwości i zadośćuczynienia. W ich negacji, wyrażającej się w tezie o pustym piekle oraz nieakceptacji wiecznej kary za grzechy aniołów i ludzi, mamy ostatecznie do czynienia z niezrozumieniem znaczenia ludzkiego intelektu i woli. Gdy zabraknie uznania odpowiedzialności człowieka za swoje wolne wybory, następuje jawne odrzucenie całej powagi ziemskiego

The objective of this meta-analysis was to assess the predictive value of late gadolinium enhancement (LGE) and global systolic impairment for future major adverse cardiovascular events in left ventricular noncompaction (LVNC). The prognosis of patients with LVNC, with and without left ventricular dysfunction and LGE, is still unclear. A systematic review of published research and a meta-analysis reporting a combined endpoint of hard (cardiac death, sudden cardiac death, appropriate defibrillator firing, resuscitated cardiac arrest, cardiac transplantation, assist device implantation) and minor (heart failure hospitalization and thromboembolic events) events was performed. Four studies with 574 patients with LVNC and 677 with no LVNC and an average follow-up duration of 5.2 years were analyzed. In patients with LVNC, LGE was associated with the combined endpoint (pooled odds ratio: 4.9; 95% confidence interval: 1.63 to 14.6; p = 0.005) and cardiac death (pooled odds ratio: 9.8; 95% confidence interval: 2.44 to 39.5; p < 0.001). Preserved left ventricular systolic function was found in 183 patients with LVNC: 25 with positive LGE and 158 with negative LGE. In LVNC with preserved ejection fraction, positive LGE was associated with hard cardiac events (odds ratio: 6.1; 95% confidence interval: 2.1 to 17.5; p < 0.001). No hard cardiac events were recorded in patients with LVNC, preserved ejection fraction, and negative LGE. Patients with LVNC but without LGE have a better prognosis than those with LGE. When LGE is negative and global systolic function is preserved, no hard cardiac events are to be expected. Currently available criteria allow diagnosis of LVNC, but to further define the presence and prognostic significance of the disease, LGE and/or global systolic impairment must be considered for better risk stratification.

The book analyses the medieval vision of the world as depicted in Dante Alighieri’s poetic works. In detail it discusses two works, The Banquet and The Divine Comedy, and offers a view on politics, faith and the universe of the medieval period. For modern people that period with its debates, polemics and visions represents something exceedingly remote, obscure and unknown. While admiring Dante’s poetic artistry, we often fail to recognize the inspirations that permeated the works of medieval scholars and poets. Although times are constantly changing, every generation has to face the same fundamental questions of meaning, purpose and value of human existence: Dante’s cosmological and poetical picture turns out to be surprisingly universal.

The book analyses the medieval vision of the world as depicted in Dante Alighieri’s poetic works. In detail it discusses two works, The Banquet and The Divine Comedy, and offers a view on politics, faith and the universe of the medieval period. For modern people that period with its debates, polemics and visions represents something exceedingly remote, obscure and unknown. While admiring Dante’s poetic artistry, we often fail to recognize the inspirations that permeated the works of medieval scholars and poets. Although times are constantly changing, every generation has to face the same fundamental questions of meaning, purpose and value of human existence: Dante’s cosmological and poetical picture turns out to be surprisingly universal.

The book analyses the medieval vision of the world as depicted in Dante Alighieri’s poetic works. In detail it discusses two works, The Banquet and The Divine Comedy, and offers a view on politics, faith and the universe of the medieval period. For modern people that period with its debates, polemics and visions represents something exceedingly remote, obscure and unknown. While admiring Dante’s poetic artistry, we often fail to recognize the inspirations that permeated the works of medieval scholars and poets. Although times are constantly changing, every generation has to face the same fundamental questions of meaning, purpose and value of human existence: Dante’s cosmological and poetical picture turns out to be surprisingly universal.

The book analyses the medieval vision of the world as depicted in Dante Alighieri’s poetic works. In detail it discusses two works, The Banquet and The Divine Comedy, and offers a view on politics, faith and the universe of the medieval period. For modern people that period with its debates, polemics and visions represents something exceedingly remote, obscure and unknown. While admiring Dante’s poetic artistry, we often fail to recognize the inspirations that permeated the works of medieval scholars and poets. Although times are constantly changing, every generation has to face the same fundamental questions of meaning, purpose and value of human existence: Dante’s cosmological and poetical picture turns out to be surprisingly universal.

The book analyses the medieval vision of the world as depicted in Dante Alighieri’s poetic works. In detail it discusses two works, The Banquet and The Divine Comedy, and offers a view on politics, faith and the universe of the medieval period. For modern people that period with its debates, polemics and visions represents something exceedingly remote, obscure and unknown. While admiring Dante’s poetic artistry, we often fail to recognize the inspirations that permeated the works of medieval scholars and poets. Although times are constantly changing, every generation has to face the same fundamental questions of meaning, purpose and value of human existence: Dante’s cosmological and poetical picture turns out to be surprisingly universal.

Europe is the community of nations which, in the favorable conditions of a small yet extremely diversified continent, took over and developed the legacy of Greco-Roman civilization transformed and enriched by Christianity. Philosophy, theology, liturgy, religion, national culture and tradition are still manifestations of this heritage. Europe is not merely a region or geographical location. It is an idea that expresses cultural and social ideals. The nature of Europeanness is not defined by race or place but by freedom and culture in the broad sense. Latin Europe created a sphere of civilization. Though ridden by contrasts and differences, not merely an organic unity was established but also a unity of a spiritual kind by accentuating and merging of values all Europeans have in common. This was also made possible by Christianity whose ethos came to pervade a multiplicity of socio-cultural phenomena.

Europe is the community of nations which, in the favorable conditions of a small yet extremely diversified continent, took over and developed the legacy of Greco-Roman civilization transformed and enriched by Christianity. Philosophy, theology, liturgy, religion, national culture and tradition are still manifestations of this heritage. Europe is not merely a region or geographical location. It is an idea that expresses cultural and social ideals. The nature of Europeanness is not defined by race or place but by freedom and culture in the broad sense. Latin Europe created a sphere of civilization. Though ridden by contrasts and differences, not merely an organic unity was established but also a unity of a spiritual kind by accentuating and merging of values all Europeans have in common. This was also made possible by Christianity whose ethos came to pervade a multiplicity of socio-cultural phenomena.

Europe is the community of nations which, in the favorable conditions of a small yet extremely diversified continent, took over and developed the legacy of Greco-Roman civilization transformed and enriched by Christianity. Philosophy, theology, liturgy, religion, national culture and tradition are still manifestations of this heritage. Europe is not merely a region or geographical location. It is an idea that expresses cultural and social ideals. The nature of Europeanness is not defined by race or place but by freedom and culture in the broad sense. Latin Europe created a sphere of civilization. Though ridden by contrasts and differences, not merely an organic unity was established but also a unity of a spiritual kind by accentuating and merging of values all Europeans have in common. This was also made possible by Christianity whose ethos came to pervade a multiplicity of socio-cultural phenomena.

Europe is the community of nations which, in the favorable conditions of a small yet extremely diversified continent, took over and developed the legacy of Greco-Roman civilization transformed and enriched by Christianity. Philosophy, theology, liturgy, religion, national culture and tradition are still manifestations of this heritage. Europe is not merely a region or geographical location. It is an idea that expresses cultural and social ideals. The nature of Europeanness is not defined by race or place but by freedom and culture in the broad sense. Latin Europe created a sphere of civilization. Though ridden by contrasts and differences, not merely an organic unity was established but also a unity of a spiritual kind by accentuating and merging of values all Europeans have in common. This was also made possible by Christianity whose ethos came to pervade a multiplicity of socio-cultural phenomena.

Europe is the community of nations which, in the favorable conditions of a small yet extremely diversified continent, took over and developed the legacy of Greco-Roman civilization transformed and enriched by Christianity. Philosophy, theology, liturgy, religion, national culture and tradition are still manifestations of this heritage. Europe is not merely a region or geographical location. It is an idea that expresses cultural and social ideals. The nature of Europeanness is not defined by race or place but by freedom and culture in the broad sense. Latin Europe created a sphere of civilization. Though ridden by contrasts and differences, not merely an organic unity was established but also a unity of a spiritual kind by accentuating and merging of values all Europeans have in common. This was also made possible by Christianity whose ethos came to pervade a multiplicity of socio-cultural phenomena.

Europe is the community of nations which, in the favorable conditions of a small yet extremely diversified continent, took over and developed the legacy of Greco-Roman civilization transformed and enriched by Christianity. Philosophy, theology, liturgy, religion, national culture and tradition are still manifestations of this heritage. Europe is not merely a region or geographical location. It is an idea that expresses cultural and social ideals. The nature of Europeanness is not defined by race or place but by freedom and culture in the broad sense. Latin Europe created a sphere of civilization. Though ridden by contrasts and differences, not merely an organic unity was established but also a unity of a spiritual kind by accentuating and merging of values all Europeans have in common. This was also made possible by Christianity whose ethos came to pervade a multiplicity of socio-cultural phenomena.

Aims This study was designed to evaluate the safety, tolerability and haemodynamic effects of BMS-986231, a novel second-generation nitroxyl donor with potential inotropic, lusitropic and vasodilatory effects in patients hospitalized with decompensated heart failure and reduced ejection fraction (HFrEF). Methods and results Forty-six patients hospitalized with decompensated HFrEF were enrolled into four sequential dose-escalation cohorts in this double-blind, randomized, placebo-controlled Phase 2a study. Patients with baseline pulmonary capillary wedge pressure (PCWP) of 20 mmHg and a cardiac index of 2.5 L/min/m(2) received one 6-h i.v. infusion of BMS-986231 (at 3, 5, 7 or 12 mu g/kg/min) or placebo. BMS-986231 produced rapid and sustained reductions in PCWP, as well as consistent reductions in time-averaged pulmonary arterial systolic pressure, pulmonary arterial diastolic pressure and right atrial pressure. BMS-986231 increased non-invasively measured time-averaged stroke volume index, cardiac index and cardiac power index values, and decreased total peripheral vascular resistance. There was no evidence of increased heart rate, drug-related arrhythmia or symptomatic hypotension with BMS-986231. Analyses of adverse events throughout the 30-day follow-up did not identify any toxicities specific to BMS-986231, with the potential exception of infrequent mild-to-moderate headaches during infusion. There were no treatment-related serious adverse events. Conclusions BMS-986231 demonstrated a favourable safety and haemodynamic profile in patients hospitalized with advanced heart failure. Based on preclinical data and these study's findings, it is possible that the haemodynamic benefits may be mediated by inotropic and/or lusitropic as well as vasodilatory effects. The therapeutic potential of BMS-986231 should be further assessed in patients with heart failure.

Aims This study was designed to evaluate the safety, tolerability and haemodynamic effects of BMS-986231, a novel second-generation nitroxyl donor with potential inotropic, lusitropic and vasodilatory effects in patients hospitalized with decompensated heart failure and reduced ejection fraction (HFrEF). Methods and results Forty-six patients hospitalized with decompensated HFrEF were enrolled into four sequential dose-escalation cohorts in this double-blind, randomized, placebo-controlled Phase 2a study. Patients with baseline pulmonary capillary wedge pressure (PCWP) of 20 mmHg and a cardiac index of 2.5 L/min/m(2) received one 6-h i.v. infusion of BMS-986231 (at 3, 5, 7 or 12 mu g/kg/min) or placebo. BMS-986231 produced rapid and sustained reductions in PCWP, as well as consistent reductions in time-averaged pulmonary arterial systolic pressure, pulmonary arterial diastolic pressure and right atrial pressure. BMS-986231 increased non-invasively measured time-averaged stroke volume index, cardiac index and cardiac power index values, and decreased total peripheral vascular resistance. There was no evidence of increased heart rate, drug-related arrhythmia or symptomatic hypotension with BMS-986231. Analyses of adverse events throughout the 30-day follow-up did not identify any toxicities specific to BMS-986231, with the potential exception of infrequent mild-to-moderate headaches during infusion. There were no treatment-related serious adverse events. Conclusions BMS-986231 demonstrated a favourable safety and haemodynamic profile in patients hospitalized with advanced heart failure. Based on preclinical data and these study's findings, it is possible that the haemodynamic benefits may be mediated by inotropic and/or lusitropic as well as vasodilatory effects. The therapeutic potential of BMS-986231 should be further assessed in patients with heart failure.

ISSN 0209-3782

ISSN 0209-3782

ISSN 0209-3782

ISSN 0209-3782

ISSN 0209-3782

ISSN 0209-3782

ISSN 0209-3782

ISSN 0209-3782