Despite proven efficacy of cardiac rehabilitation (CR) in reducing the all-cause mortality in patients after myocardial revascularization, the penetration of CR, due to patient-related factors and referral rates remains limited. To improve the outcomes, home-based tele-rehabilitation (TR) has been proposed recently. In theory TR enhances the effects of standard CR procedures due to implementation of an intelligent monitoring system designed to ensure optimal training through on-demand transmission of vital signs, aimed at motivating the patients through daily schedule reminders, setting daily goals and creating a platform for mutual feedback. Several meta-analyses assessing various studies comparing these two methods (CR and TR) have proven that they are at least equally effective, with some of the research showing superiority of TR. Although there was a small sample size, lack of long-term follow-up, reporting effects of TR itself, no integration with tools designed for coaching, motivating and promoting a healthy lifestyle constitutes an important limitation. The latter carries a hopeful prognosis for improvement when utilizing a broad-spectrum approach, especially with use of dedicated technological solutions exploiting the fact of a large and yet rapidly increasing penetration of smartphones, mobile PCs and tablets in the population. The above-mentioned findings worked as the basis and rationale for commencing the RESTORE project aimed at developing and delivering state-of-the-art, comprehensive TR for patients after myocardial revascularization and evaluating its molecular aspect in view of how it influences the atherosclerosis progression attenuation. This paper presents the current state and rationale behind the project based on up-to-date TR efficacy data. (Cardiol J 2019; 26, 5: 594-603)

Aim:Aim: The purpose of this paper is to identify common mistakes and pitfalls as well as best practices in estimating labor intensity in software projects. The quality of estimations in less experienced teams is often unsatisfactory, as a result of which estimation as part of the software development process is abandoned. The decision is usually justified by misunderstanding "agility". This article is part of the discussion on current trends in estimation, especially in the context of the new "no estimates" approach.Design / Research methods: The publication is a case study based on the experience of a mature development team. The author, on the basis of literature-based estimation techniques, shows good and bad practices, as well as common mistakes in thinking and behavior.Conclusions / findings: The key to correct estimation is: understanding the difference between labor intensity and time, ability to monitor performance, as well as how to analyze staff requirements for the team.Originality / value of the article: The publication helps to master confidence-boosting techniques for any estimation (duration, and indirectly, the cost of software development) where requirements are known, but mainly at the stage of project implementation (design and implementation).Limitations of the research: The work does not address the problems of initial estimation of projects, i.e. the estimation made in the early stages of planning.

The article addresses aspects of time in the context of selected aspects of Christian spiritual life. Spirituality is associated with an identification and formation of attitudes, therefore the article is an analysis of some elements of a proper Christian attitude towards time. The first element is a Christian understanding of time as both chronos and kairos. The second dimension of a Christian attitude, defined by the biblical words ‘sleep’ and ‘watch’, relates to watchfulness or vigilance as the best form of spending one’s time. The third aspect of a Christian attitude is based on the three dimensions of time – past, present and future –   in relation to Christian spiritual life. The last part of the article is devoted to perseverance, which is the greatest challenge given to every Christian during the time allotted to them on earth. In the conclusion, the Christian experience of time shows its originality and theologically rooted wisdom.

This article raises issues surrounding the theology of spirituality as a relatively new theological focus. It argues that, faced with a changing world and numerous new (or perceived as new) phenomena, the theology of spirituality, as a scholarly area examining spiritual experience, is becoming a branch of theological research of increasing importance. The first part of this article focuses on the ever-growing areas of interest found within the theology of spirituality, a growth stemming from the core of the field itself (agere sequitur esse). The second part emphasizes the newer areas of interest within the theology of spirituality. These new horizons arise from the pluralism of theology itself and the criteria used in differentiating theological disciplines, such as ethno-geographic, doctrinal, and ascetic-practical concerns. In particular, amid a fast-changing world in which information and mutual contact have become incredibly accessible, the interpenetration of cultures and traditions can not only be of great value but also carry the dangers of a chaotic eclecticism. As this accessibility becomes ever easier and more pervasive, contemporary human beings can thus become confused, not only about their worldviews but also concerning their spiritual and religious beliefs. Thus, research into the theology of spirituality is becoming increasingly more important.

In the face of growing tensions between nations, communities, and individuals, it is necessary to build understanding and dialog between them. Political, economic, and cultural activities are not always sufficient and effective, due to the fact that attitudes toward other people depend less on systemic solutions, laws, and procedures than on what is inside human beings, their empathy and solidarity. Pope Francis has therefore proposed a platform for understanding and peace‐building between people that relates to people's interior development, that is, the idea of universal fraternity. This term, used after Pope Francis, is understood as fraternity of both men and women, brothers and sisters. The article analyzes this concept and indicates how religious education in a broad sense can contribute to the promotion of this idea. The problem hereof can be expressed in the questions: How to understand the idea of universal fraternity, how to realize that we are all sisters and brothers, what concrete fruits could the realization of this idea bring? What role does religious education play in acceptance and understanding, and then implementation as well as promotion of this idea that cannot be reduced to the transmission of knowledge alone?