Search Results (28)

This essay argues that a canonical reading of Scripture that is attentive to the experiences it portrays must notice the centrality of the migrant experience throughout both the Old and New Testaments. We begin by tracing patterns of displacement, forced migration, and exile that define the lives of biblical figures such as Adam and Eve, Abraham, Ruth, Jesus, Paul, and the Early Christians. We also explore contemporary uses of the Bible that justify anti-immigrant policies and the dehumanization of immigrants, arguing that such interpretations contradict the text’s narrative. By reading Scripture through the lens of migration, Christians can better identify how the migration experience is both a theological and hermeneutical key to understanding God’s redemptive work in history. Full article

In his book The Sacred Mushroom and the Cross (1970), John Marco Allegro claimed that an obscure, 12th century CE fresco of the Fall of Adam and Eve in the Plaincourault Chapel in Mérigny, France, provided evidence of the persistence in Christian Europe of an underground sacred mushroom sect that had survived since New Testament times. At the heart of Allegro’s claim is the mushroom-like appearance of the Tree of the Knowledge of Good and Evil in the picture. Following up on Allegro’s claim, a small group of writers, led by Boston University’s Carl A. P. Ruck, spent decades seeking to validate Allegro’s theory by seeking out other examples of psychedelic mushrooms hidden in early Christian and Medieval art. The present article centers its discussion on the claims put forward by Allegro and his followers about the Plaincourault tree, but also about other images concerning which they have made similar claims. It concludes that the claims of Allegro and his followers concerning the Plaincourault tree fail due to their tendency to overpress similarities while ignoring differences. Full article

Complex optimization problems, such as traffic routing and electric vehicle (EV) charging scheduling, are becoming increasingly challenging for intelligent transportation systems (ITSs), in particular as computational resources are limited and network conditions evolve frequently. This paper explores a quantum computing approach to address these issues by proposing a hybrid quantum-classical (HQC) workflow that leverages the variational quantum eigensolver (VQE), an algorithm particularly well suited for execution on noisy intermediate-scale quantum (NISQ) hardware. To this end, the EV charging scheduling and traffic routing problems are both reformulated as binary optimization problems and then encoded into Ising Hamiltonians. Within each VQE iteration, a parametrized quantum circuit (PQC) is prepared and measured on the quantum processor to evaluate the Hamiltonian’s expectation value, while a classical optimizer—such as COBYLA, SPSA, Adam, or RMSProp—updates the circuit parameters until convergence. In order to find optimal or nearly optimal solutions, VQE uses PQCs in combination with classical optimization algorithms to iteratively minimize the problem Hamiltonian. Simulation results exhibit that the VQE-based method increases the efficiency of EV charging coordination and improves route selection performance. These results demonstrate how quantum computing will potentially advance optimization algorithms for next-generation ITSs, representing a practical step toward quantum-assisted mobility solutions. Full article

In this study, we present a comparative analysis of gradient descent-based optimizers frequently used in Convolutional Neural Networks (CNNs), including SGD, mSGD, RMSprop, Adadelta, Nadam, Adamax, Adam, and the recent EVE optimizer. To explore the interaction between optimization strategies and activation functions, we systematically evaluate all combinations of these optimizers with four activation functions—ReLU, LeakyReLU, Tanh, and GELU—across three benchmark image classification datasets: CIFAR-10, Fashion-MNIST (F-MNIST), and Labeled Faces in the Wild (LFW). Each configuration was assessed using multiple evaluation metrics, including accuracy, precision, recall, F1-score, mean absolute error (MAE), and mean squared error (MSE). All experiments were performed using k-fold cross-validation to ensure statistical robustness. Additionally, two-way ANOVA was employed to validate the significance of differences across optimizer–activation combinations. This study aims to highlight the importance of jointly selecting optimizers and activation functions to enhance training dynamics and generalization in CNNs. We also consider the role of critical hyperparameters, such as learning rate and regularization methods, in influencing optimization stability. This work provides valuable insights into the optimizer–activation interplay and offers practical guidance for improving architectural and hyperparameter configurations in CNN-based deep learning models. Full article

Recent attempts to reconcile the doctrine of original sin with evolutionary theory have sought scientific validation for the historicity of Adam and Eve, particularly through arguments for a single ancestral pair. This paper critically examines such efforts, arguing that they constitute a disguised form of creation science, selectively engaging with evolution to preserve classical Christian anthropology. Through biblical exegesis, theological hermeneutics, and biological research, this study demonstrates that these approaches rest on uncertain scientific and theological premises. Genesis 1–11 is sapiential rather than historical, and genetic evidence biological evidence points to population-oriented emergence of our species. Theological attempts to preserve a literal Adam and Eve rest on an outdated view of revelation as mere information transfer, leading to conceptual confusion and misinterpretation. The pursuit of a historical Adam and Eve as a scientific reality ultimately distorts both theology and science, reducing theology to ideology and fundamentalism while undermining its engagement with mystery and transcendence. Full article

This article offers a contribution to the scientifically informed theological (Aristotelian–Thomistic) reflection on anthropogenesis, the original state of human nature and original sin. After introductory remarks on the historical-critical exegesis of Gen 1–11 and the Catholic view of the evolutionary and theological anthropogenesis, I develop a critical evaluation of the notion of praeternatural gifts given by God to the first human being(s) (i.e., physical immortality, high level of infused knowledge, impassibility, and freedom from concupiscence). In the next step, I present and discuss the difficulties of the received model of hereditary sin assuming the role of Adam as the “collective singular”, the “virtually multiple”, or the “fountainhead of mankind”. In continuation of this analysis, I refer to alternative models of hereditary sin that see Adam as “actually multiple” or a paradigm example of each human being (Adam as “everyman”). I also analyze the view of those who emphasize the communal aspect of hereditary sin and favor the notion of its transmission that brings together propagation and imitation (rather than seeing them as mutually exclusive). Finally, I offer some remarks on the return to the Irenaean notion of the original state of human nature and original sin in the circles of theologians attentive to the theory of evolution. Full article

The judgment of Eve in Genesis 3:16 has traditionally been construed as an etiological curse on the relationship dynamics between genders, garnering scholarly scrutiny on the terms for desire and rule. Many exegetes regard this verse as the biblical rationale for patriarchal cultures throughout history. Despite attempts to ameliorate the notion of husbandly rule to protectorship, guidance, and loving servant-leadership, the power asymmetry between genders hinges on the interpretation of a simple Hebrew preposition b^e, commonly translated as “over” at the end of Genesis 3:16 as “he shall rule over you”. This article re-examines the semantics of the linguistic pairing of the particular ruling verb māšal followed by the preposition b^e through three verses in close proximity: Genesis 1:18, Genesis 3:16, and Genesis 4:7. Given the contextual sensitivity inherent in flexible prepositions, a theocentric reinterpretation of the surrounding narrative opens the possibility for a new redemptive reading by rendering the preposition as “with,” a meaning well within its semantic spectrum. In that case, to a woman hurt by betrayals from the animal, botanical, and human realms of her new existence, God promises help in healing her damaged marriage by intensifying her emotional desire for her husband, then chiding Eve to include him in her future decisions: “and he must rule with you”. Full article

I will read Genesis 3:16 through the lens of Genesis 4. While Eve has become a fixed object in traditional interpretation as a dangerous temptress for man and the cause of humanity’s fall into sin, her story does not end in this chapter. Eve’s creative agency as “mother of all living” becomes the framework for the drama that unfolds in Genesis 4. Her body and her voice carry the story of life into the future. This essay shows the connection between Genesis 3:16 and the story in Genesis 4 by moving beyond a linguistic analysis of the common verbs, mashal and teshuqah. I will read the two texts together with the ancient scribes who distinguished Genesis 3:16 by placing this one verse between two setumah markers. Likewise, the story of Eve in Genesis 4:1–5:2 is placed between two setumah markers, thereby showing that ancient Hebrew readings emphasized a close relationship between Genesis 3:16 and Genesis 4:1–5:2. This is opposed to the Christian chapter division, which separates Genesis 3 from the story in Genesis 4, and places Genesis 3 in an authoritative position for the sake of extrapolating the doctrine of the fall into sin with the woman playing the central role in the fall story. I will further engage in deep reading, literary analysis, and performance criticism, and argue that Eve tells her own creation story with masterful subversiveness and creative audacity. The attempt of the essay is to reorient the dominant negative view of Eve toward a more positive, complex, and nuanced reading of her character in the Genesis text. Full article

Freud chose the myth of Oedipus as the foundation for his understanding of human development, obedience to the law, and his theory of civilization, and he wrote that he saw no psychological value in analyzing the expulsion of Adam and Eve from the Garden of Eden. Drawing on biblical interpretation, the Kabbalah, and the work of C. G. Jung, it is argued that Adam and Eve’s transgression serves as an archetype for an “Eden Complex” that provides a broad and useful paradigm for understanding the dynamics of individual development, parent–child conflict, morals and values, and both psychotherapeutic and societal change. Full article

Gendered criticism of Eve and general criticism of Eve and Adam are rooted in the idea of their moral failing when they disobey Yahweh. Two lenses bring a more ancient understanding of the text into focus. The first lens is reading the story in the context of the J source of the Pentateuch. The second lens is that of natural law as understood by Greco-Roman philosophers. These lenses provide new clarity, showing how Eve and Adam’s decision to eat from the tree of knowledge violates a non-moral norm: they transgress the boundary between humanity and divinity. It is this ontological transgression to which Yahweh responds. Mortality, many labors, and many pregnancies reflect the natural consequences of this ontological violation, not an arbitrary punishment for a moral failing. This alternative understanding of Genesis 2–3 allows us to understand that Eve and Adam are neither cursed nor punished. Full article

Genesis 3:16b has traditionally been interpreted as proof of woman’s inferiority, her nefarious powers of seduction, and as a license for men to rule and master her. Such an interpretation seems to have a much greater affinity with the Hellenistic context from which it arose than with its immediate Hebraic and Ancient Near Eastern context. If we are to remain faithful to this context—where woman was held in high esteem—we need more than ever to approach Genesis 3:16b with a lens that does not do violence to the woman. This article seeks to offer a new exegetical lens on Genesis 3:16b, as a redemptive rather than a punitive moment. This will entail that the two key concepts “rule” (mashal) and “loving intention” (teshuqah) be re-interpreted, in the light of its Ancient Near Eastern context, as containing vestiges of the sacred marriage trope figuring in Sumerian cultic texts, notably the Courtship of Inanna and Dumuzi. The parallels between our story and the Courtship will reveal some stunning parallels, enabling us to illuminate a radically new understanding of Genesis 3:16b as a sacred marriage scene, with the woman enabling the uplifting of man, inaugurating his reign as the king of the land, rather than finding herself dominated by him and a victim of his power over her. Full article

Extracellular vesicles produced by tumor cells (TEVs) influence all stages of cancer development and spread, including tumorigenesis, cancer progression, and metastasis. TEVs can trigger profound phenotypic and functional changes in target cells through three main general mechanisms: (i) docking of TEVs on target cells and triggering of intra-cellular signaling; (ii) fusion of TEVs and target cell membranes with release of TEVs molecular cargo in the cytoplasm of recipient cell; and (iii) uptake of TEVs by recipient cells. Though the overall tumor-promoting effects of TEVs as well as the general mechanisms involved in TEVs interactions with, and uptake by, recipient cells are relatively well established, current knowledge about the molecular determinants that mediate the docking and uptake of tumor-derived EVs by specific target cells is still rather deficient. These molecular determinants dictate the cell and organ tropism of TEVs and ultimately control the specificity of TEVs-promoted metastases. Here, we will review current knowledge on selected specific molecules that mediate the tropism of TEVs towards specific target cells and organs, including the integrins, ICAM-1 Inter-Cellular Adhesion Molecule), ALCAM (Activated Leukocyte Cell Adhesion Molecule), CD44, the metalloproteinases ADAM17 (A Disintegrin And Metalloproteinase member 17) and ADAM10 (A Disintegrin And Metalloproteinase member 10), and the tetraspanin CD9. Full article

Breast cancer (BC) is the second most frequently diagnosed cancer and accounts for approximately 25% of new cancer cases in Canadian women. Using biomarkers as a less-invasive BC diagnostic method is currently under investigation but is not ready for practical application in clinical settings. During the last decade, extracellular vesicles (EVs) have emerged as a promising source of biomarkers because they contain cancer-derived proteins, RNAs, and metabolites. In this study, EV proteins from small EVs (sEVs) and medium EVs (mEVs) were isolated from BC MDA-MB-231 and MCF7 and non-cancerous breast epithelial MCF10A cell lines and then analyzed by two approaches: global proteomic analysis and enrichment of EV surface proteins by Sulfo-NHS-SS-Biotin labeling. From the first approach, proteomic profiling identified 2459 proteins, which were subjected to comparative analysis and correlation network analysis. Twelve potential biomarker proteins were identified based on cell line-specific expression and filtered by their predicted co-localization with known EV marker proteins, CD63, CD9, and CD81. This approach resulted in the identification of 11 proteins, four of which were further investigated by Western blot analysis. The presence of transmembrane serine protease matriptase (ST14), claudin-3 (CLDN3), and integrin alpha-7 (ITGA7) in each cell line was validated by Western blot, revealing that ST14 and CLDN3 may be further explored as potential EV biomarkers for BC. The surface labeling approach enriched proteins that were not identified using the first approach. Ten potential BC biomarkers (Glutathione S-transferase P1 (GSTP1), Elongation factor 2 (EEF2), DEAD/H box RNA helicase (DDX10), progesterone receptor (PGR), Ras-related C3 botulinum toxin substrate 2 (RAC2), Disintegrin and metalloproteinase domain-containing protein 10 (ADAM10), Aconitase 2 (ACO2), UTP20 small subunit processome component (UTP20), NEDD4 binding protein 2 (N4BP2), Programmed cell death 6 (PDCD6)) were selected from surface proteins commonly identified from MDA-MB-231 and MCF7, but not identified in MCF10A EVs. In total, 846 surface proteins were identified from the second approach, of which 11 were already known as BC markers. This study supports the proposition that Evs are a rich source of known and novel biomarkers that may be used for non-invasive detection of BC. Furthermore, the presented datasets could be further explored for the identification of potential biomarkers in BC. Full article

This paper examines the structure, message, and content of biblical genealogies in light of literary analysis and social anthropology. In particular, the focus is on the so-called “Table of Nations” in Genesis 10. My basic assumption is that most biblical genealogies are a literary genre employing various devices that carry a message using symbolic numbers, chiastic structure, and anticipation. These lists interact and supplement the narrative, sometimes as a foil to the story line. They are inserted at relevant points of change in the story of mankind from Adam and Eve to Joseph and his brothers. I even propose that these insertions are the earliest form of dividing the book of Genesis into installments, a precursor to weekly Torah readings and to the later division into chapters as in the printed text. The underlying message of this chapter is the value concept of the brotherhood of mankind stemming from one father—Noah. This innovative idea of universal kinship breaks with the common pagan view prevalent in antiquity that man’s place is to serve the gods and to have little or no personal identity. Note that the great urban cultures of ancient Egypt and Mesopotamia have left us no real records of family lineage other than the long king lists that reflect dynastic power. No doubt the importance of oral and written lineage stems from a tribal culture like that of the ancient Hebrews and their kindred. This overriding view even shaped the Nimrud pericope, describing his founding the urban centers of Babylon and Assyria. Genealogy became the natural medium expressing this message of universal kinship. Basic to understanding biblical genealogies is discerning two patterns of kinship, one, linear, stretching up to ten generations, and two, segmented genealogies, noting an eponymous “father” and his segmented offspring or wives. Our understanding of these structures in the Bible is shaped by the research of social anthropologists who studied oral genealogy among analphabetic tribes in Africa and the Middle East. I apply these observations and methodology in a detailed commentary on the Table of Nations. Full article

Multiple viewpoints exist among Protestant Evangelical Christians regarding human origins, with each offering different answers to questions regarding the existence of Adam and Eve and their relationship to humanity, common human–ape ancestry, evolution and intelligent design, humanity’s relationship to other members of the genus Homo (e.g., Neanderthals and Denisovans), and the timing of human origins. This article will review eight models for human origins which have recently received attention: (1) the Classical Theistic Evolution/Evolutionary Creationism model, (2) the Homo divinus model, (3) the Genealogical Adam and Eve model, (4) the Homo heidelbergensis model, (5) the Unique Origins Design model, (6) the Classical Old Earth Creationist model, (7) the Classical Young Earth Creationist model, and (8) an Old Earth/Recent Humans Hybrid model. Key features of each model will be described, and critical responses will be discussed in light of agreement or disagreement with traditional Judeo-Christian theological views and the scientific evidence. Most of these models maintain that science does not force one to abandon belief in core tenets of a traditional Adam and Eve, though they resolve the relevant scientific and theological questions in different ways and with varying degrees of success. Full article