Search Results (8)

As commonly used in its moral sense I will, for the purposes of this paper, take the concept of “conscience” to be the inherent ability of every healthy human being to perceive what is right and what is wrong and, on the strength of this perception, to control, monitor, evaluate and execute their actions. Such values as right or wrong, good or evil, just or unjust, and fair or unfair have existed throughout human history and are also shaped by an individual’s cultural, political and economic environment. The medieval penitential literature offers just one such historical snapshot. These manuals or guides for confessors, including prayers, lists of questions to be asked by the confessor, and penances to be assigned for various sins were an integral part of the practice of private penance which began in the Celtic Church and later spread through Europe with the Celtic and Anglo-Saxon missions. Penitential books for use by confessors in private penance appeared in the sixth through ninth centuries. These texts were not as a rule decreed by episcopal synods. Their authority generally rested on the reputation of their compiler or editor. Public penances were assigned for public sins that caused scandal for the church. Private penances were assigned for private sins or matters of conscience. The Penitentials were generally more flexible than the churches’ ancient canonical penitential system which they largely replaced. While later European Penitentials tended to provide more complete guidance for the confessor instead of mere lists of rules and penalties; such instruction is not entirely absent from the earlier Irish texts and ancillary documents. Thus, the goal of penance in the early middle ages was not only sacramental but also didactic. It would have been an occasion to inculcate Christian beliefs, an opportunity to model proper Christian behaviour and by extension a key part of the formation of conscience. As was the case with later expressions of casuistry (Etym. Latin casus, case, or problem to be solved) the purpose of the penitential literature was thus to adapt and apply the unchangeable norms of Christian morality to the changing and variable circumstances of human life albeit in somewhat rudimentary fashion. As such this literary genre and the pastoral practices stemming from it are a valid and worthy object of any historical study and theological analysis concerning the ‘formation of conscience.’ Full article

Nonalcoholic fatty liver disease (NAFLD) with pathogenesis ranging from nonalcoholic fatty liver (NAFL) to the advanced form of nonalcoholic steatohepatitis (NASH) affects about 25% of the global population. NAFLD is a chronic liver disease associated with obesity, type 2 diabetes, and metabolic syndrome, which is the most increasing factor that causes hepatocellular carcinoma (HCC). Although advanced progress has been made in exploring the pathogenesis of NAFLD and penitential therapeutic targets, no therapeutic agent has been approved by Food and Drug Administration (FDA) in the United States. Gut microbiota-derived components and metabolites play pivotal roles in shaping intrahepatic immunity during the progression of NAFLD or NASH. With the advance of techniques, such as single-cell RNA sequencing (scRNA-seq), each subtype of immune cells in the liver has been studied to explore their roles in the pathogenesis of NAFLD. In addition, new molecules involved in gut microbiota-mediated effects on NAFLD are found. Based on these findings, we first summarized the interaction of diet-gut microbiota-derived metabolites and activation of intrahepatic immunity during NAFLD development and progression. Treatment options by targeting gut microbiota and important molecular signaling pathways are then discussed. Finally, undergoing clinical trials are selected to present the potential application of treatments against NAFLD or NASH. Full article

Homeostatic trafficking of immune cells by CC chemokine receptor 7 (CCR7) keeps immune responses and tolerance in a balance. The involvement of this protein in lymph node metastasis in cancer marks CCR7 as a penitential drug target. Using the crystal structure of CCR7, herein, a comprehensive virtual screening study is presented to filter novel strong CCR7 binding phytochemicals from Saudi medicinal plants that have a higher binding affinity for the intracellular allosteric binding pocket. By doing so, three small natural molecules named as Hit-1 (1,8,10-trihydroxy-3-methoxy-6-methylanthracen-9(4H)-one), Hit-2 (4-(3,4-dimethoxybenzyl)-3-(4-hydroxy-3-methoxybenzyl)dihydrofuran-2(3H)-one), and Hit-3 (10-methyl-12,13-dihydro-[1,2]dioxolo[3,4,5-de]furo[3,2-g]isochromeno[4,3-b]chromen-8-ol) are predicted showing strong binding potential for the CC chemokine receptor 7 allosteric pocket. During molecular dynamics simulations, the compounds were observed in the formation of several chemical bonding of short bond distances. Additionally, the molecules remained in strong contact with the active pocket residues and experienced small conformation changes that seemed to be mediated by the CCR7 loops to properly engage the ligands. Two types of binding energy methods (MM/GBPBSA and WaterSwap) were additionally applied to further validate docking and simulation findings. Both analyses complement the good affinity of compounds for CCR7, the electrostatic and van der Waals energies being the most dominant in intermolecular interactions. The active pocket residue’s role in compounds binding was further evaluated via alanine scanning, which highlighted their importance in natural compounds binding. Additionally, the compounds fulfilled all drug-like rules: Lipinski, Ghose, Veber, Egan, and Muegge passed many safety parameters, making them excellent anti-cancer candidates for experimental testing. Full article

In this article, I study in depth the first vita of the Franciscan Tertiary abbess Juana de la Cruz (Vida y fin de la bienaventurada virgen sancta Juana de la Cruz, written c. 1534), examining it as a chronicle that narrativizes the origins and reform of a specific religious community in the Castile of the Catholic Monarchs. I argue that Vida y fin constitutes an account that was collectively written inside the walls of the enclosure that can help us understand themes, motifs, and symbolic Franciscan elements that were essential for the self-definition of its original textual community. I first discuss the narrative of the convent’s foundation and then examine the penitential identity of the community, highlighting the inspiration that Juana’s hagiography takes from the infancy of Caterina da Siena, as described in the Legenda maior by Raimondo da Capua, and analyzing to what extent the represented penitential practices related to the imitatio Christi reflect a Franciscan Tertiary identity in opposition to a Dominican one. Finally, I address the passages in which the hagiographer(s) discuss(es) the sense of belonging to the Franciscan order rather than the Dominicans, and the mystical figure of Francesco d’Assisi as a founder, guide, and exemplar. Full article

Some of the earliest references to ritual lamentation or keening in the early Irish sources are found in the penitential handbooks dated to around the seventh and eighth centuries. In previous scholarship, these passages have commonly been interpreted as evidence of the continuous attempts of the Church to curb pagan practices among the ‘nominally Christian’ populace, thus assuming that such regulations were primarily used as a means of social control. This article examines the wider theological and intellectual context of these texts, by focusing in particular on the influence of the Old Testament on early Irish ecclesiastical writing. It will be argued that the demonstrable preoccupation of these sources with issues such as ritual purity and proper religious observance suggests that the stipulations pertaining to lamentation were not solely intended to regulate lay behavior. Full article

A great deal of scholarship on Old English soul-body poetry centers on whether or not the presence of dualist elements in the poems are unorthodox in their implication that the body, as a material object, is not only wicked but seems to possess more agency in the world than the soul. I argue that the Old English soul-body poetry is not heterodox or dualist, but is best understood, as Allen J. Frantzen suggests, within the “context of penitential practice.” The seemingly unorthodox elements are resolved when read against the backdrop of pre-Conquest English monastic reform culture, which was very much concerned with penance, asceticism, death, and judgment. Focusing especially on two anonymous 10th-century Old English poems, Soul and Body I in the Vercelli Book and Soul and Body II in the Exeter Book, I argue that that both body and soul bear equal responsibility in achieving salvation and that the work of salvation must be performed before death, a position that was reinforced in early English monastic literature that was inspired, at least in part, by Eastern ascetics such as fourth-century Syrian hymnologist and theologian, St. Ephraim. Full article

In the present study, the authors have attempted to fabricate Polydatin encapsulated Poly [lactic-co-glycolic acid] (POL-PLGA-NPs) to counteract 7,12-dimethyl benzyl anthracene (DMBA) promoted buccal pouch carcinogenesis in experimental animals. The bio-formulated POL-PLGA-NPs were characterized by dynamic light scattering (DLS), Fourier transform infrared (FTIR) spectroscopy, X-ray powder diffraction (XRD) pattern analysis, and transmission electron microscope (TEM). In addition, the nano-chemopreventive potential of POL-PLGA-NPs was assessed by scrutinizing the neoplastic incidence and analyzing the status of lipid peroxidation, antioxidants, phase I, phase II detoxification status, and histopathological changes and in DMBA-treated animals. In golden Syrian hamsters, oral squamous cell carcinoma (OSCC) was generated by painting with 0.5% DMBA in liquid paraffin three times a week for 14 weeks. After 100% tumor formation was observed, high tumor volume, tumor burden, and altered levels of biochemical status were observed in the DMBA-painted hamsters. Intra-gastric administration of varying concentration of POL-PLGA-NPs (7.5, 15, and 30 mg/kg b.wt) to DMBA-treated hamsters assumedly prevents oncological incidences and restores the status of the biochemical markers. It also significantly enhances the apoptotic associated and inhibits the cancer cell proliferative markers expression (p53, Bax, Bcl-2, cleaved caspase 3, cyclin-D1). The present study reveals that POL-PLGA-NPs is a penitential candidate for nano-chemopreventive, anti-lipid peroxidative, and antioxidant potential, and also has a modulating effect on the phase I and Phase II detoxification system, which is associated with reduced cell proliferation and induced apoptosis in experimental oral carcinogenesis. Full article

The Dutch artist, Johannes Vermeer (1632–1675), created a series of singular paintings that might be identified as feminine soliloquies of solitude, silence, and space. Like seeing, reading is a mediated practice that occurs within the cultural matrix that promotes the appropriate social mores of how to read, what to read, and who is able to read. Over the millennia of Western cultural history, books have been ambiguous symbols of power that have signified authorship, divine inspiration, wisdom, social position, and literacy. This led to the initiation of a singular Christian form of literature—the advice manual—specifically prepared for Christian women by Jerome (347–420), perhaps best known as one of the church fathers, translator of the Vulgate, and penitential saint. Simultaneously, an iconography of women reading evolved from these theological advisories, and paralleled the history of women’s literacy, particularly within Western Christian culture. The dramatic division that has always existed between male readers and female readers was highlighted during the Reformation when Protestant artists recorded the historical reality that readers were predominantly men of all ages but only old women, that is, those women who were relieved form the duties of childbearing and housekeeping, and who, as a form of spiritual preparation for death, meditated upon the scriptures. The magisterial art historian Leo Steinberg documented the tradition of what he termed “engaged” readers in Western art. Engaged male readers dominated numerically over female readers as reading, Steinberg determined, was not a primary, or perhaps better said appropriate, activity for women. Yet Vermeer’s portrayal of a young woman absorbed in textual engagement with a letter was an exquisitely nuanced visual immediacy of intimacy merging with reality that was highlighted by a refined light that illumined the soft, diffuse ambiance of this woman’s world. How Vermeer was able to focus the viewer’s attention on his female subject and her innermost thoughts as she is “lost in space” reading provides a starting point of this discussion of the images, reading, space, and female agency in Christian and in secular art. Full article