The synthesis, crystal structure, and Hirshfeld surface analysis of N-(4-methoxyphenyl)picolinamide (MPPA), C13H12N2O2, are presented. MPPA crystallizes in the monoclinic space group P21/n, with a single molecule in the asymmetric unit. Structural analysis reveals that all non-hydrogen atoms are nearly coplanar, and the molecule exhibits two intramolecular hydrogen bonds that stabilize its conformation. Supramolecular features include significant intermolecular interactions, primarily C—H...π and various hydrogen bonds, contributing to the overall crystal cohesion, as confirmed by energy framework calculations yielding a total interaction energy of −138.3 kJ mol−1. Hirshfeld surface analysis indicates that H...H interactions dominate, followed by C...H and O...H interactions, highlighting the role of van der Waals forces and hydrogen bonding in crystal packing.

MicroStrategy Inc. (NASDAQ:MSTR) director Leslie J. Rechan has executed a significant sale of company shares, amounting to approximately $12 million, as per a recent SEC filing. The transactions were disclosed on Wednesday. Don't Miss: Over the last five years, the price of gold has increased by…

A pregnant woman and her family in Maharashtra's Jalgaon district had a close shave on Wednesday evening after the engine of an ambulance caught fire and an oxygen cylinder exploded minutes later.

A pregnant woman and her family in Maharashtra's Jalgaon district had a close shave on Wednesday evening after the engine of an ambulance caught fire and an oxygen cylinder exploded minutes later.

Fr. Barnabas speaks with Fr. Jim Kordaris, Director of Stewardship, Outreach and Evangelism for the GOA and Thomaida Hudanish, Assistant Director of C.O.M.E - the Commission for Orthodox Evangelism in San Francisco. They give information about the upcoming Bringing Orthodoxy to America Conference in Portland. They also take listener calls on the subject of evangelism.

The Rev. Dr. Nicholas and Presbytera and Psychologist Dr. Roxanne Louh join Fr. Barnabas to talk about the role of psychology in understanding ourselves as Orthodox Christians.

Fr. Barnabas welcomes Fr. Andrew Stephen Damick to talk about his revised and updated book Orthodoxy and Heterodoxy. They take calls including one from a Mormon and one from an African American Orthodox Christian looking for outreach to that community.

Fr. Panayiotis Papageorgiou joins Fr. Barnabas to talk about the Reformation and its effects on the Christian Church.

Regelous, M; Regelous, A; Grasby, S E; Bond, D P G; Haase, K M; Gleißner, S; Wignall, P B. Geochemistry, Geophysics, Geosystems (G3) vol. 21, issue 11, e2020GC009064, 2020 p. 1-15, https://doi.org/10.1029/2020GC009064
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Rice, J M; Ross, M; Paulen, R C; Kelley, S E; Briner, J P. Earth Surface Processes and Landforms 2020 p. 1-23, https://doi.org/10.1002/esp.4957
<a href="https://geoscan.nrcan.gc.ca/images/geoscan/20190357.jpg"><img src="https://geoscan.nrcan.gc.ca/images/geoscan/20190357.jpg" title="Earth Surface Processes and Landforms 2020 p. 1-23, https://doi.org/10.1002/esp.4957" height="150" border="1" /></a>

Savard, M M; Jautzy, J J; Lavoie, D; Dhillon, R S; Defliese, W. Geochimica et Cosmochimica Acta vol. 298, 2021 p. 43-54, https://doi.org/10.1016/j.gca.2021.01.041
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Many women's rights activists who worked with Stanton were opposed to the publication of The Woman's Bible; they felt it would harm the drive for women's suffrage. Although it was never accepted by Bible scholars as a major work, it became a popular best-seller, much to the dismay of suffragists who worked alongside Stanton within the National American Woman Suffrage Association (NAWSA). Susan B. Anthony tried to calm the younger suffragists, but they issued a formal denunciation of the book, and worked to distance the suffrage movement from Stanton's broader scope which included attacks on traditional religion. Because of the widespread negative reaction, including suffragists who had been close to her, publication of the book effectively ended Stanton's influence in the suffrage movement. -- In 1881, 1885 and 1894, the Church of England published a Revised Version of the Bible, the first new English version in over two centuries. Stanton was dissatisfied with the Revised Version's failure to include recent scholarship from Bible expert Julia Smith. ... Stanton assembled a "Revising Committee" to draft commentary on the new Bible version. Many of those she approached in person and by letter refused to take part, especially scholars who would be risking their professional reputations. Some 26 people agreed to help. Sharing Stanton's determination, the committee wished to correct biblical interpretation which was biased against women, and to bring attention to the small fraction of the Bible which discussed women. They intended to demonstrate that it was not divine will that humiliated women, but human desire for domination. The committee was made up of women who were not Bible scholars, but who were interested in biblical interpretation and were active in women's rights. Among the more famous members of the international committee were Augusta Jane Chapin, Lillie Devereux Blake, Matilda Joslyn Gage, Olympia Brown, Alexandra Gripenberg, Ursula Mellor Bright and Irma von Troll-Borostyáni. -- Reaction: At its introduction, The Woman's Bible was widely criticized in editorials and from the pulpit. Stanton wrote that "the clergy denounced it as the work of Satan ..." Some were put off just by its prejudicial, sacrilegious title, especially those who did not take the time to read the book. Others countered the book's more extreme conclusions one by one in public fora such as letters to the editor. One female reader of The New York Times wrote to decry The Woman's Bible for its radical statements that the Trinity was composed of "a Heavenly Mother, Father, and Son", and that prayers should be addressed to an "ideal Heavenly Mother". Mary Seymour Howell, a member of the Revising Committee, wrote to The New York Times in defense of the book, saying that its title could be better understood as "The Woman's Commentary on the Women of the Bible". Stanton countered attacks by women readers, writing "the only difference between us is, we say that these degrading ideas of woman emanated from the brain of man, while the church says that they came from God." -- Susan B. Anthony, Stanton's best and most faithful collaborator, concluded after years of working for women's rights that the concentration on one issue-votes for women-was the key to bringing success to the movement. The women's organizations had too varied a membership to agree on anything more complex. Stanton insisted, however, that the women's rights conventions were too narrowly focused; she brought forward a variety of challenging concepts in the form of essays for Anthony to read to the audiences. When Stanton made known her interest in completing The Woman's Bible, Anthony was unhappy at the futility of the effort, a harmful digression from the focused path which led to woman suffrage. Anthony wrote to Clara Colby to say of Stanton "of all her great speeches, I am always proud-but of her Bible commentaries, I am not proud-either of their spirit or letter ... But I shall love and honor her to the end-whether her Bible please me or not. So I hope she will do for me." -- At the NAWSA convention January 23-28, 1896, Corresponding Secretary Rachel Foster Avery led the battle to distance the organization from The Woman's Bible. After Susan B. Anthony opened the convention on January 23, Avery surprised Anthony by stating to the more than 100 members of the audience: During the latter part of the year the work has been in several directions much hindered by the general misconception of the relation of the so-called "Woman's Bible" to our association. As an organization we have been held responsible for the action of an individual ... in issuing a volume with a pretentious title, covering a jumble of comment ... without either scholarship or literary value, set forth in a spirit which is neither reverent nor inquiring. Avery called for a resolution: "That this Association is non-sectarian, being composed of persons of all shades of religious opinion, and that it has no connection with the so-called 'Woman's Bible', or any theological publication." The motion was tabled until later, and motions were made to strike Avery's comments from the official record. A complete account of Avery's remarks were reported the next day in The New York Times. The opinion of NAWSA delegate Laura Clay, expressed in her Southern Committee report on January 27 that "the South is ready for woman suffrage, but it must be woman suffrage and nothing else," was typical of responses to The Woman's Bible conflict. Most suffragists wanted only to work on the right to vote, "without attaching it to dress reform, or bicycling, or anything else ..." On the afternoon of January 28, a list of Resolutions was put to a vote. The first seven were passed without comment. The eighth was Avery's proposed dissociation with The Woman's Bible, and its presence caused an active debate. Anna Howard Shaw, Alice Stone Blackwell, Henry Browne Blackwell, Carrie Chapman Catt and others spoke in favor, while Lillie Devereux Blake, Clara B. Colby, and more spoke against it. Anthony left her chair to join the debate against the resolution, and spoke at length, saying "Lucretia Mott at first thought Mrs. Stanton had injured the cause of woman's rights by insisting on the demand for woman suffrage, but she had sense enough not to pass a resolution about it ..." A majority of 53 to 41 delegates approved the resolution, an action which was seen as a censure of Stanton, and one which was never repealed. Avery's opening report of January 23 was adopted with the part about The Woman's Bible expunged. -- Legacy: Stanton wished for a greater degree of scholarship in The Woman's Bible, but was unable to convince Bible scholars of her day to take part in what was expected to be a controversial project. Scholars continued to avoid addressing the subject of sexism in the Bible until 1964 when Margaret Brackenbury Crook published Women and Religion, a study of the status of women in Judaism and Christianity. Subsequent works by Letty Russell and Phyllis Trible furthered the connection between feminism and the Bible. Today, biblical scholarship by women has come into maturity, with women posing new questions about the Bible, and challenging the very basis of biblical studies. Stanton herself was marginalized in the women's suffrage movement after publication of The Woman's Bible. From that time forward, Susan B. Anthony took the place of honor among the majority of suffragettes. Stanton was never again invited to sit in a place of honor on stage at the NAWSA convention.

Origen was probaby born in Alexandria, to Christian parents. Origen was educated by his father, St. Leonides, who gave him a standard Hellenistic education, but also had him study the Christian Scriptures. In 202, Origen's father was martyred in the outbreak of the persecution during the reign of Septimius Severus. A story reported by Eusebius has it that Origen wished to follow him in martyrdom, but was prevented only by his mother hiding his clothes. The death of Leonides left the family of nine impoverished when their property was confiscated. Origen, however, was taken under the protection of a woman of wealth and standing; but as her household already included a heretic named Paul, the strictly orthodox Origen seems to have remained with her only a short time. -- Eusebius of Caesarea, our chief witness to Origen's life, says that in 203 Origen revived the Catechetical School of Alexandria where Clement of Alexandria had once taught but had apparently been driven out during the persecution under Severus. Many modern scholars, however, doubt that Clement's school had been an official ecclesiastical institution as Origen's was and thus deny continuity between the two. But the persecution still raged, and the young teacher visited imprisoned Christians, attended the courts, and comforted the condemned, himself preserved from persecution because the persecution was probably limited only to converts to Christianity. His fame and the number of his pupils increased rapidly, so that Bishop Demetrius of Alexandria, made him restrict himself to instruction in Christian doctrine alone. -- His own interests became more and more centered in exegesis, and he accordingly studied Hebrew, though there is no certain knowledge concerning his instructor in that language. From about this period (212-213) dates Origen's acquaintance with Ambrose of Alexandria, whom he was instrumental in converting from Valentinianism to orthodoxy. Later (about 218 A.D.) Ambrose of Alexandria {not to be confused with Saint Ambrose (337 - 4 April 397 A.D.) Bishop of Milan}, a man of wealth, made a formal agreement with Origen to promulgate his writings, and all the subsequent works of Origen (except his sermons, which were not expressly prepared for publication) were dedicated to Ambrose. In 213 or 214, Origen visited Arabia at the request of the prefect, who wished to have an interview with him; and Origen accordingly spent a brief time in Petra, after which he returned to Alexandria. In the following year, a popular uprising at Alexandria caused Caracalla to let his soldiers plunder the city, shut the schools, and expel all foreigners. The latter measure caused Ambrose to take refuge in Caesarea, where he seems to have made his permanent home; and Origen left Egypt, apparently going with Ambrose to Caesarea, where he spent some time. Here, in conformity with local usage based on Jewish custom, Origen, though not ordained, preached and interpreted the Scriptures at the request of the bishops Alexander of Jerusalem and Theoctistus of Caesarea. When, however, the confusion in Alexandria subsided, Demetrius recalled Origen, probably in 216 A.D. -- Origen excelled in multiple branches of theological scholarship, including textual criticism, biblical interpretation, philosophical theology, preaching, and spirituality. Some of his teachings, however, quickly became controversial. Notably, he frequently referred to his hypothesis of the pre-existence of souls. As in the beginning all intelligent beings were united to God, Origen also held out the possibility, though he did not assert so definitively, that in the end all beings, perhaps even the arch-fiend Satan, would be reconciled to God in what is called the apokatastasis ("restitution"). Origen's views on the Trinity, in which he saw the Son of God as subordinate to God the Father, became controversial during the Arian controversy of the fourth century, though a subordinationist view was common among the ante-Nicene Fathers. A group who came to be known as Origenists, and who firmly believed in the preexistence of souls and the apokatastasis, were declared anathema in the 6th century. This condemnation is attributed to the Second Ecumenical Council of Constantinople, though it does not appear in the council's official minutes. Few scholars today believe that Origen should be blamed, as he commonly was in the past, for tentatively putting forward hypotheses, later judged heretical, on certain philosophical problems during a time when Christian doctrine was somewhat unclear on said problems.

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We have previously published articles by the Australian AIDS-and-biology researcher Cal Crilly, and here is yet another installment. Cal is someone who digs into scientific studies. He does biological detective work and finds gems that hide in plain view, things we don't normally understand and that even the experts do not see as they are not trained to put discordant facts together and question basic assumptions. What this new article tells us is that retroviruses - the same kind that are thought to cause immune deficiency or AIDS - are useful and necessary for our immune system to function correctly. That of course tends to leave the hypothesis of a viral causation of AIDS in grave trouble. I say 'hypothesis' because no one has proven, or even come close to a coherent explanation for, the mechanism of AIDS causation by HIV. How does a retrovirus that is by nature a benign particle, cause devastation of the immune system? Here we have several scientific studies published in the world's finest journals, which attest to the fact that retroviruses are part and parcel of the human organism, that they are needed to provide certain defensive capabilities against invaders, and that they are not pathogenic. So we might ask ourselves why HIV tests (thought to indicate the presence of a retrovirus) are still performed, and why doctors are still recommending the use of toxic anti-retroviral drugs to kill what, rather than a foreign invader, appears to be part of normal human metabolic processes. Cal Crilly lays it out for you, citing and linking the sources......

Provides information on the basis of oxygen therapy and guidelines on administering oxygen therapy using various methods.

Fr. Stephen looks at the virtue of humility and its place in the life of Orthodox Christianity, suggesting that it is our only path towards union with God.

Fr. Stephen speaks at length about the place of Orthodoxy within the modern world. Orthodox history is unknown to most Americans but has something to say to them and to help them in the healing of their own culture.

Fr. Stephen looks at the relationship between Orthodox Christianity and culture and argues that since Orthodoxy is the fullness of the faith, it should also be productive of the fullness of what it is to be human. Healthy Orthodox nations have always had a healthy Orthodox culture.

In which Nicole shares what she learned at the recent Whole Good News Conference and the talk she gave there. Also a lesson in time about praying while sick. Mentioned in this episode: The Whole Good News Conference hosted by MissioAlliance (https://www.missioalliance.org/twgn) The Life of Moses by Gregory of Nyssa The Emotionally Healthy Woman by Lisa Scazzero Irresistible: the Rise of Addictive Technology and the Business of Keeping Us Hooked by Adam Alter The Ruthless Elimination of Hurry by John Mark Comer The intro and outro of this podcast are the songs "Idea" and "Remedy for Melancholy" by Kai Engel, available under a CC BY-NC 4.0 license.

Frederica is in Anchorage at the Alaska Native Heritage Center today talking with Orthodox convert Steven Alvarez and is interrupted only once by Alaskan wildlife!

Frederica urges us to focus on the truly important aspects of our Orthodox Faith, rather than getting distracted by politics, scandals, or gossip.

Frederica reflects on Fr. Marc Dunaway's article "Taking Orthodoxy to America," which appeared in the In Community newsletter from St. John Orthodox Cathedral in Eagle River, Alaska.

An informal chat with the wives of two priests from Western Rite parishes in the Antiochian Archdiocese.

You won't find a more concise and helpful explanation of why Orthodox Christians keep and venerate icons.

As we celebrate the Triumph of Orthodoxy and the victory over iconoclasm, Fr. Tom gives a personal reflection on icons and their use and misuse.

Fr. Thomas Hopko calls the Reformation one of the most impactful periods of Church history on Orthodoxy. Learn about how the Orthodox were influenced by Roman Catholic and Protestant thinking.

Fr. Tom talks about what happened in the 17th Century, when Orthodoxy in both Constantinople and Ukraine were influenced by non Orthodox thinking.

Fr. Joseph interviews a former Mennonite, along with a former comedian, about an Orthodox venture amid the Mennonites in Lancaster, Pennsylvania.