Urea-Functionalized Self-Assembled Molecular Prism for Heterogeneous Catalysis in Water

Reaction of a ditopic urea ``strut'' (L-1) with cis-(tmen)Pd(NO3)(2) yielded a 3+3] self-assembled molecular triangle (T)L-1 = 1,4-di(4-pyridylureido)benzene; tmen = N,N,N',N'-tetrame-thylethane-1,2-diamine]. Replacing cis-(tmen)Pd(NO3)(2) in the above reaction with an equimolar mixture of Pd(NO3)(2) and a clip-type donor (L-2) yielded a template-free multicomponent 3D trigonal prism (P) decorated with multiple urea moieties L-2 = 3,3'-(1H-1,2,4-triazole-3,5-diyl)dipyridine]. This prism (P) was characterized by NMR. spectroscopy, and the structure was confirmed by X-ray crystallography. The P was employed as an effective hydrogen-bond-donor catalyst for Michael reactions of a series of water-insoluble nitro-olefins in an aqueous medium. The P showed better catalytic activity compared to the urea based ligand L-1 and the triangle T. Moreover, the confined nanospace of P in addition to large product outlet windows makes this 3D architecture a perfect molecular vessel to catalyze Diels-Alder reactions of 9-hydroxymethylanthracene with N-substituted maleimide in the aqueous medium. The present results demonstrate new observations on catalytic aqueous Diels-Alder and Michael reactions in heterogeneous fashion employing a discrete 3D architecture of Pd(II). The prism was recycled by simple filtration and reused several tithes without significant loss of activity.

British Methodist Episcopal Church Tithing Ticket, 1875

This is a quarterly tithing ticket from the British Methodist Episcopal Church, signed by R. Miller, Minister, and dated November 28, 1875. It was in the possession of the Rick Bell Family of St. Catharines, Ontario. Relatives of the Bell family include former Black slaves from the United States who settled in Canada.

British Methodist Episcopal Church Tithing Ticket, 1874

A quarterly tithing ticket from the British Methodist Episcopal Church, signed by Walter Hawkins, Minister, issued on August 16, 1874. This ticket was in the possession of the Richard Bell Family of St. Catharines.Minister Walter Hawkins was Superintendent of the Conference for the British Methodist Episcopal Church (Brant Co.) This excerpt from the Dictionary of Canadian Biography Online describes his role in reestablishing the BMEC in Canada following a period of reunion with the African Methodist Episcopal Church, an initiative spearheaded by Richard Randolph Disney, a free-born black American Methodist preacher. "By the end of the 1870s the BMEC had 56 congregations with about 3,100 members, the bulk of the latter being in the Danish West Indies and British Guiana. Because mission work outside Canada had overtaxed the church's financial resources, in 1880 Disney began negotiations towards reunion with the AMEC. The reunion was effected that year, and it was overwhelmingly ratified at a BMEC convention held at Hamilton in June 1881. A referendum showed that although a majority in Ontario was opposed, 86 per cent of the membership was in favour. Disney was accepted as an AMEC bishop and was assigned to its Tenth Episcopal District, a region embracing his former territory as well as some of the AMEC churches in Canada which had not joined the BMEC. Reunification appeared to have been a triumph for Disney, but trouble soon occurred. A majority of the Ontario churches and preachers, led by the Reverend Walter Hawkins of Chatham, sought to re-establish the BMEC, fearing the loss of their distinctive identity and perhaps feeling that the Caribbean groups had exercised too much influence on the reunification question. In 1886 this group held an ecclesiastical council at Chatham, at which it was claimed that Disney had defected to the AMEC. At a subsequent general conference that year the BMEC was reconstituted. The conference deposed Disney, agreeing to "erase his name and ignore his authority, and cancel his official relationship as bishop." The conference minutes also refer to a court case instigated by Disney which reached the High Court of Chancery in Britain, but records of this case have not been located. The reconstituted BMEC elected Hawkins as its general superintendent, avoiding the title of bishop for several years." Source: Dictionary of Canadian Biography Online. Government of Canada.

British Methodist Episcopal Church Tithing Ticket, 1879

A first quarterly tithing ticket from the British Methodist Episcopal Church, signed by W. Grayson, Minister, and dated August 1, 1879. This ticket was in the possession of the Rick Bell Family of St. Catharines, Ontario. Relatives of the Bell family include former Black slaves from the United States who settled in Canada.

British Methodist Episcopal Church Tithing Ticket, 1884

A third quarterly tithing ticket from the British Methodist Episcopal Church, signed by the Minister, and dated February 17, 1884. This ticket was in the possession of the Rick Bell family of St. Catharines, Ontario. Relatives of the Bell family include former Black slaves from the United States who settled in Canada.

British Methodist Episcopal Church Tithing Ticket, 1889

A second quarterly tithing ticket from the British Methodist Episcopal Church, signed by Rev. P. Brooks, Minister, issued on November 24, 1889. This ticket was in the possession of the Richard Bell family of St. Catharines, Ontario. The Bell family ancestry includes former Black American slaves who settled in Canada.

Structural and functional characterization of an acidic platelet aggregation inhibitor and hypotensive phospholipase A(2) from Bothrops jararacussu snake venom

An acidic (pI similar to 4.5) phospholipase A(2) (BthA-I-PLA(2)) was isolated from Bothrops jararacussu snake venom by ion-exchange chromatography on a CM-Sepharose column followed by reverse phase chromatography on an RP-HPLC C-18 column. It is an similar to13.7 kDa single chain Asp49 PLA(2) with approximately 122 amino acid residues, 7 disulfide bridges, and the following N-terminal sequence: 'SLWQFGKMINYVMJGESGVLQYLSYGCYCGLGGQGQPTDATDRCCFVHDCC(51). Crystals of this acidic protein diffracted beyond 2.0 Angstrom resolution. These crystals are monoclinic and have unit cell dimensions of a = 33.9, b = 63.8, c = 49.1 Angstrom, and beta = 104.0degrees. Although not myotoxic, cytotoxic, or lethal, the protein was catalytically 3-4 tithes more active than BthTX-II, a basic D49 myotoxic PLA(2) from the same venom and other Bothrops venoms. Although it showed no toxic activity, it was able to induce time-independent edema, this activity being inhibited by EDTA. In addition, BthA-I-PLA(2) caused a hypotensive response in the rat and inhibited platelet aggregation, Catalytic, antiplatelet and other activities were abolished by chemical modification with 4-bromophenacyl bromide, which is known to covalently bind to His48 of the catalytic site. Antibodies raised against crude B. jararacussu venom recognized this acidic PLA(2), while anti-Asp49-BthTX-II recognized it weakly and anti-Lys49-BthTX-I showed the least cross-reaction. These data confirm that myotoxicity does not necessarily correlate with catalytic activity in native PLA(2) homologues and that either of these two activities may exist alone. BthA-I-PLA(2), in addition to representing a relevant molecular model of catalytic activity, is also a promising hypotensive agent and platelet aggregation inhibitor for further studies. (C) 2002 Elsevier B.V. All rights reserved.

Um patrimônio em contendas: os bens jesuíticos e a magna questão dos dízimos no estado do Maranhão e Grão Pará (1650-1750)

A presente pesquisa tem por objetivo a ponderação do patrimônio material jesuítico no Estado do Maranhão, durante a segunda metade do século XVII e primeira do XVIII. De modo específico, analisaremos três aspectos: os modos de conquista das propriedades inacianas; a maximização dessas fazendas a partir do gerenciamento direto dos padres (caso do comércio) e a relação entre a administração colonial e reinol com a Companhia no tocante ao pagamento dos dízimos dos gêneros que a Ordem cultivava em suas terras. Nesse sentido, veremos que os três pontos, sobretudo os dois últimos, foram motivos de grandes oposições por parte dos moradores da Amazônia colonial portuguesa.

Las iglesias locales, los señores feudales y la comunidad : Dinámicas de consolidación del episcopado castellano-leonés, 1150-1250

El presente trabajo analiza el proceso de incorporación de diezmos e iglesias al episcopado a partir de mediados del siglo XII. Éste constituye el punto de partida de la organización de los señoríos episcopales de la Extremadura castellano-leonesa. Se demuestra que la reorganización eclesiástica promovida desde la reforma gregoriana no se produjo sin conflictos y no puede comprenderse cabalmente si no se consideran las condiciones de base sobre las que se desarrolló. Los casos de Zamora, Salamanca y Ávila permitirán establecer observaciones comparativas entre áreas de feudalización más temprana, similar a las del norte peninsular, y otras posteriores, pertenecientes a la Extremadura histórica

Las iglesias locales, los señores feudales y la comunidad : Dinámicas de consolidación del episcopado castellano-leonés, 1150-1250

El presente trabajo analiza el proceso de incorporación de diezmos e iglesias al episcopado a partir de mediados del siglo XII. Éste constituye el punto de partida de la organización de los señoríos episcopales de la Extremadura castellano-leonesa. Se demuestra que la reorganización eclesiástica promovida desde la reforma gregoriana no se produjo sin conflictos y no puede comprenderse cabalmente si no se consideran las condiciones de base sobre las que se desarrolló. Los casos de Zamora, Salamanca y Ávila permitirán establecer observaciones comparativas entre áreas de feudalización más temprana, similar a las del norte peninsular, y otras posteriores, pertenecientes a la Extremadura histórica

Las iglesias locales, los señores feudales y la comunidad : Dinámicas de consolidación del episcopado castellano-leonés, 1150-1250

El presente trabajo analiza el proceso de incorporación de diezmos e iglesias al episcopado a partir de mediados del siglo XII. Éste constituye el punto de partida de la organización de los señoríos episcopales de la Extremadura castellano-leonesa. Se demuestra que la reorganización eclesiástica promovida desde la reforma gregoriana no se produjo sin conflictos y no puede comprenderse cabalmente si no se consideran las condiciones de base sobre las que se desarrolló. Los casos de Zamora, Salamanca y Ávila permitirán establecer observaciones comparativas entre áreas de feudalización más temprana, similar a las del norte peninsular, y otras posteriores, pertenecientes a la Extremadura histórica

O DÍZIMO COMO PRÁTICA COMUNITÁRIA E SOLIDÁRIA - UMA LEITURA HISTÓRICO-CRÍTICA DE DEUTERONÔMIO 14,22-29

A sociedade brasileira é confrontada com um verdadeiro mercado religioso, onde os bens simbólicos da salvação podem ser garantidos por meio de contribuições financeiras. A prática do dízimo faz parte deste debate e busca na leitura da Bíblia fundamentação teológica. Diversos textos bíblicos apresentam a questão do dízimo, revelando que não existe uma forma única de se lidar com o dízimo na Bíblia. Deuteronômio 14,22-29 é o ponto de partida da presente pesquisa, revelando uma prática do dízimo que busca fortalecer a liberdade e identidade do povo de Israel sustentada pela fé em Javé. A prática do dízimo em Deuteronômio é um ato comunitário dos camponeses que acontece a partir do poder local. O camponês come o dízimo que ele produziu. A cada três anos o camponês deposita o dízimo no portão da vila-cidade. Este dízimo será comido por grupos empobrecidos. Em Deuteronômio 14,22-29, a prática do dízimo é expressão da organização comunitária dos camponeses que se opõem à cobrança do dízimo como tributo. Em Deuteronômio 14,22-29, a prática do dízimo é expressão da organização comunitária para preservar a liberdade e garantir a autonomia dos camponeses.(AU)

O DÍZIMO COMO PRÁTICA COMUNITÁRIA E SOLIDÁRIA - UMA LEITURA HISTÓRICO-CRÍTICA DE DEUTERONÔMIO 14,22-29

A sociedade brasileira é confrontada com um verdadeiro mercado religioso, onde os bens simbólicos da salvação podem ser garantidos por meio de contribuições financeiras. A prática do dízimo faz parte deste debate e busca na leitura da Bíblia fundamentação teológica. Diversos textos bíblicos apresentam a questão do dízimo, revelando que não existe uma forma única de se lidar com o dízimo na Bíblia. Deuteronômio 14,22-29 é o ponto de partida da presente pesquisa, revelando uma prática do dízimo que busca fortalecer a liberdade e identidade do povo de Israel sustentada pela fé em Javé. A prática do dízimo em Deuteronômio é um ato comunitário dos camponeses que acontece a partir do poder local. O camponês come o dízimo que ele produziu. A cada três anos o camponês deposita o dízimo no portão da vila-cidade. Este dízimo será comido por grupos empobrecidos. Em Deuteronômio 14,22-29, a prática do dízimo é expressão da organização comunitária dos camponeses que se opõem à cobrança do dízimo como tributo. Em Deuteronômio 14,22-29, a prática do dízimo é expressão da organização comunitária para preservar a liberdade e garantir a autonomia dos camponeses.(AU)

Some questions and answers about Christian giving, or, paying what we owe /

At head of title: "No. 2."

Della decima e di varie altre gravezze imposte dal comune di Firenze. Della moneta e della mercatura de' fiorentini fino al secolo XVI.

Vol. 2 (t. 3-4) consists of La pratica della mercatura by Balducci Pegolotti, and La pratica della mercatura by G. da Uzzano.