Immortal Status Research Articles

Donor variation and sex hormone receptors in periodontal ligament cells

ObjectiveThis study evaluated the gene expression and protein synthesis of sex hormone receptors in human periodontal ligament cells (PDLCs) in relation to donor- and tooth-specific factors with the aim to clarify the debate about sex hormone receptors in PDLCs. DesignThe expression patterns of estrogen receptors (genes: ESR1 and ESR2; proteins: ERα and ERβ), androgen receptor (AR) and progesterone receptor (PR) were investigated in the context of immortalization status, previous orthodontic tooth movement (OTM), donor age, sex and hormonal stimulation in PDLCs from 14 healthy donors (male: n = 8, female: n = 6; adolescents: n = 8, adults: n = 6) using quantitative real-time polymerase chain reaction, Western blot and immunocytochemistry. ResultsFor ERβ, the full-length isoform ERβ1 and truncated variants were detected. For ERα, the expected isoform ERα66 was not observed, but a novel isoform ERα36 was detected. Immortalization status, previous OTM and donor age had no impact on ESR1 and ESR2 expression. Estradiol stimulation for 24 h doubled the ratio of ESR2/ESR1 in PDLCs from female but not male donors, indicating sex-specific patterns of receptor expression. AR and PR demonstrated insufficient protein synthesis in PDLCs. ConclusionsThe data revealed a pivotal role for and complex interplay between ERα and ERβ in human PDLCs regardless of variable donor characteristics. Therefore, PDLC biology might be altered in patients of each age group and both sexes due to hormonal changes. This should be kept in mind during periodontic and orthodontic treatment of patients with special hormonal status.

Fanged Future: A review of Jerry Rafiki Jenkins, The Paradox of Blackness in African American Vampire Fiction

Fanged FutureA review of Jerry Rafiki Jenkins, The Paradox of Blackness in African American Vampire Fiction Johanna Isaacson (bio) Jenkins, Jerry Rafiki. The Paradox of Blackness in African American Vampire Fiction. Ohio UP, 2019. At the mention of the word "vampire," a waxen figure of European origin leaps to mind. However, Jerry Rafiki Jenkins insists in The Paradox of Blackness in African American Vampire Fiction that vampire myths have an under-explored heritage in Africa and African diasporic cultures, and that recent African American vampirology offers a subaltern approach to the genre rather than merely a sub-generic borrowing of Dracula-derived tropes. A figure conjured to navigate the horrors of colonial violence and enslavement through the nineteenth century, the black vampire re-emerges in 1970s vampire films such as Ganja and Hess and Blacula. These works inform the black vampire fiction to come and the resurrection of seemingly white vampire mythology such as the Dracula film adaptations of 1979 and 1992 (4). Yet studies of vampire mythology ignore or minimize the influence of the black vampire (6). In Paradox, Jenkins fills this lacuna by offering a detailed analysis of five black vampire fiction novels. He argues that in their articulation of race and sexuality through the "paradox of mortality," these texts counter monolithic notions of blackness. In particular, they diverge from conservative religious visions of black unity and insist on an antinormative project that not only queers the traditional vampire narrative, the black literary imagination, and their guises of universality, but it also … has the potential to denormalize our disdain of hybridity, our boundaries of power, and our obsession with utopias. (8) Jenkins provides insightful, original, and often compelling readings of works that have been excluded from the canon of vampire fiction largely due to their racial concerns, although the book would have benefited from a more rigorous engagement with scholarly work that complicates categories of race and sexuality. His book is part of an important new series from Ohio University Press; New Suns: Race, Gender, and Sexuality in the Speculative (edited by Susana M. Morris and Kinitra D. Brooks) promises to recognize the significance of African American speculative culture in varied media. Central to Jenkins's exploration of the implicit ideologies in the five novels is Steven Cave's taxonomy of four immortality narratives that cultures adapt to grapple with the "morality paradox": the fact that we must die but cannot concretely imagine death (Jenkins 11). Cave's taxonomy includes the "staying alive" narrative, the resurrection narrative, the soul narrative, and the legacy narrative. For Jenkins, most black vampire novels reject soul and legacy narratives in favor of resurrection and staying alive narratives. The latter insist on the corporeality of the black body, and must therefore navigate black earthly experience, black appearance and its meaning, and black physical pain, along with the hope for an earthly freedom from this pain. While the vampire's status as corporeal undead points to the conception that black identity is defined by the appearance of blackness, Jenkins argues that the novels he explores complicate this notion and instead ask "whether there is more to being black than having a black body" (16). His readings imply that race is ascriptive rather than an inherent part of the body. At times he acknowledges the intractable, structural process of racialization "in a society where economic forms are racialized, and pain is colored black" (27). However, Jenkins returns to a hope of transcending race through the imaginary of black vampire hybridity. In these moments of transcendence, his analysis risks becoming ahistorical. The immortal status of the vampires Jenkins analyzes allows them to stand outside of time, forming a "post-racial" horizon. Yet the paths to this post-historical status do not dismantle the structures of domination that persistently reinscribe race. The periodization of racialized capitalism is particularly relevant to the gothic mode, as Stephen Shapiro argues in his analysis of Dracula and other Victorian gothic tropes. Historical moments of crisis and rupture reveal the uncanniness of commodity fetishism: the condition in which workers are separated from any possibility of life outside capitalism and are fully alienated from their bodies, which become "units of labor-power...

Return to the Land of the Sun: in Homage to Jean-Pierre Vernant (1914–2007)

Return to the Land of the Sun: in Homage to Jean-Pierre Vernant (1914–2007) FROMA I. ZEITLIN proem This piece was was originally commissioned for an issue of the literary revue, Europe (N° 964–965, 2009) devoted to the scholarly career of the renowned French Hellenist, Jean-Pierre Vernant. Member of the Collège de France, and founder of the so-called “École de Paris” whose work from the 1960s on transformed our approaches to the literature, society, and anthropology of ancient Greece. As I looked now to publish my original text in English, I discovered that I was by no means alone in my desire once again to honor his memory and assess his continuing impact on our field. To my surprise, I found a recent volume, entitled Relire Vernant, published in 2018 that included, among others, a collective piece organized by Oswyn Murray on Vernant’s influence, both professional and personal, in the English-speaking world (United States and Britain), to which I contributed my own evaluations.1 In the present text that follows, it was not my intention to offer any comprehensive overview of Vernant’s work. Rather I chose a single text, Heliodorus’ novel, the Ethiopiaka (Ethiopian Tale). This late Greek narrative tour-de-force, dated probably to the 4th century ce, was, to my knowledge, never mentioned by Vernant in his very sizeable oeuvre. All the more tempting therefore to revisit Vernant’s ideas about myth, religion, society, art, and the question of Hellenism, more generally, from the standpoint of the vastly different worldview of late antiquity. arion 27.3 winter 2020 146 return to the land of the sun la cuisine de sacrifice: the cuisine of sacrifice in a brief but influential essay, entitled “Manger aux pays du soleil,” Jean-Pierre Vernant examined two stories connected with Helios (the Sun god).2 The first takes place on the mythical Island of the Sun in book 12 of the Odyssey (260– 402) and the second in the land of Ethiopia, as recounted by Herodotus in his Histories (3.17–26). The link between these two sites, as Vernant sees it, is justified, not only because the locale in each case is a “land of the Sun,” but because they are concerned with modes of nourishment and their proper protocols. From a structuralist point of view, it is argued, these two locations occupy extreme ends of a spectrum, when it comes to determining the rules, according to Greek thought, for maintaining the proper equilibrium essential to the human condition between animals and gods. By their contravention of these norms, each narrative defines, in its own way, the acceptable middle, which involves the foods that men are permitted to eat and the circumstances of their procurement. In the first instance, Odysseus’ crew, despite his severe injunctions to the contrary, slaughter and eat the inviolate cattle on the island of Helios, which may not be touched by men, neither for work and certainly not as a source of food. This remarkable herd of cattle, 350 in number, never increases or decreases and never ages, in keeping with their immortal status as possessions of the god. The men’s transgression consists not only in their using these animals as nourishment, but in the manner in which they unlawfully pursue, kill, and consume their quarry. As Vernant notes, the crew mixes up all the categories, especially when it comes to the preparation and consumption of meat, which is strictly regulated by sacrificial procedures. They hunt the cattle as if they were wild beasts, which are not led to the altar but are massacred, without any accompanying ritual gestures. “Homer employs the ordinary sacrificial vocabulary but stresses the double anomaly that, with the reversal of the values of the rite, makes the cooking Froma I. Zeitlin 147 a sacrilege and its products uneatable” (“Manger,” 243). These violations produce terrifying supernatural effects: The skins crawled, and the meat that was stuck on the spits bellowed, Both roast and raw, and the noise was like a lowing cattle. (Od. 12.395–96) “The distinction now between raw and cooked disappears along with the line between the living and the dead, when the...

대순진리회의 지상신선 세계관 연구: 여주본부도장을 중심으로

All humans are subject to death, and this creates a motivation to construct theories regarding divine immorality (神仙思想) in order to satisfy the human desire (慾望) for eternal life (長生) and the avoidance of death(不死). In the concept of Earthly immortality (地上神仙) from Daesoonjinrihoe (大巡眞理會), devotees do not carry out their work in a deep mountain ranges far removed from human society. Instead, they cultivate themselves in Dao from within the human society (自身修道), chant incantation to benefit others, aspire towards immortal status (神仙), and promote harmony between divine beings and humans (神人調和) all without ever leaving human society. In the Yeoju Headquarters of Daesoonjinrihoe, members created a new place called a "Dojang (道場 temple complex)" to live as immortal humans in the here and now while they chant incantations (呪文) as an act of participation in the Immortal Realm of the Later World (後天仙境). Some key religious and fengshui (geomancy) oriented symbols used within the Yeoju Head- quarters of Daesoonjinrihoe appear as follows: first, Cheonggye Tower (靑溪塔) represents faith in traditional astrology (星宿神仰) and reverence for the God of the Nine Heavens (九天上帝). Second, Daesoonjinrihoe (大巡眞理會) emphasizes the Saturn associated earth element from five phases (五行土星) and this represent the Later World due to numerological associations. Third, the Fengshui of the Yeoju Headquarters of Daesoonjinrihoe is a highly propitious (吉地) and also accentuates the Saturn associated earth element from five phases. Fourth, Yeongdae (靈臺) in the Yeoju Headquarters of Daesoonjinrihoe faces west where Jeungsan will come accompanied by other gods (神命). Fifth, the Yeoju Headquarters of Daesoonjinrihoe is in charge of property and receives happiness and prosperity (福祿) through its Fengshui. The Yeoju Headquarters of Daesoonjinrihoe is an earthly paradise for immortals (地上天國) forged to achieve the ultimate purpose of transforming its members into the Dotong (道通, those enlightened in Dao and thereby successful in their every endeavor) of the Later World. In accordance with Daesoon thought, the Saturn associated earth element from five phases is positioned in the middle of incantations, and Yeongdae, other architecture, and landscaping has all been arranged to correspond with Daesoon geomancy and numerology (後天數理).

Detailed Characterization of Human Induced Pluripotent Stem Cells Manufactured for Therapeutic Applications.

We have recently described manufacturing of human induced pluripotent stem cells (iPSC) master cell banks (MCB) generated by a clinically compliant process using cord blood as a starting material (Baghbaderani et al. in Stem Cell Reports, 5(4), 647–659, 2015). In this manuscript, we describe the detailed characterization of the two iPSC clones generated using this process, including whole genome sequencing (WGS), microarray, and comparative genomic hybridization (aCGH) single nucleotide polymorphism (SNP) analysis. We compare their profiles with a proposed calibration material and with a reporter subclone and lines made by a similar process from different donors. We believe that iPSCs are likely to be used to make multiple clinical products. We further believe that the lines used as input material will be used at different sites and, given their immortal status, will be used for many years or even decades. Therefore, it will be important to develop assays to monitor the state of the cells and their drift in culture. We suggest that a detailed characterization of the initial status of the cells, a comparison with some calibration material and the development of reporter sublcones will help determine which set of tests will be most useful in monitoring the cells and establishing criteria for discarding a line.Electronic supplementary materialThe online version of this article (doi:10.1007/s12015-016-9662-8) contains supplementary material, which is available to authorized users.

Micronucleus formation in human keratinocytes is dependent on radiation quality and tissue architecture.

The cytokinesis-block micronucleus (MN) assay was used to assess the genotoxicity of low doses of different types of space radiation. Normal human primary keratinocytes and immortalized keratinocytes grown in 2D monolayers each were exposed to graded doses of 0.3 or 1.0 GeV/n silicon ions or similar energies of iron ions. The frequencies of induced MN were determined and compared to γ-ray data. RBE(max) values ranged from 1.6 to 3.9 for primary keratinocytes and from 2.4 to 6.3 for immortalized keratinocytes. At low radiation doses ≤ 0.4 Gy, 0.3 GeV/n iron ions were the most effective at inducing MN in normal keratinocytes. An "over-kill effect" was observed for 0.3 GeV/n iron ions at higher doses, wherein 1.0 GeV/n iron ions were most efficient in inducing MN. In immortalized keratinocytes, 0.3 GeV/n iron ions produced MN with greater frequency than 1.0 GeV/n iron ions, except at the highest dose tested. MN formation was higher in immortalized keratinocytes than in normal keratinocytes for all doses and radiation qualities investigated. MN induction was also assessed in human keratinocytes cultured in 3D to simulate the complex architecture of human skin. RBE values for MN formation in 3D were reduced for normal keratinocytes exposed to iron ions, but were elevated for immortalized keratinocytes. Overall, MN induction was significantly lower in keratinocytes cultured in 3D than in 2D. Together, the results suggest that tissue architecture and immortalization status modulate the genotoxic response to space radiation, perhaps via alterations in DNA repair fidelity.

Genetic Diversity in Normal Cell Populations is the Earliest Stage of Oncogenesis Leading to Intra-Tumor Heterogeneity

Random mutations and epigenetic alterations provide a rich substrate for microevolutionary phenomena to occur in proliferating epithelial tissues. Genetic diversity resulting from random mutations in normal cells is critically important for understanding the genetic basis of oncogenesis. However, evaluation of the cell-specific role of individual (epi-)genetic alterations in living tissues is extremely difficult from a direct experimental perspective. For this purpose, we have developed a single cell model to describe the fate of every cell in the uterine epithelium and to simulate occurrence of the first cancer cell. Computational simulations have shown that a baseline mutation rate of two mutations per cell division is sufficient to explain sporadic endometrial cancer as a rare evolutionary consequence with an incidence similar to that reported in SEER data. Simulation of the entire oncogenic process has allowed us to analyze the features of the tumor-initiating cells and their clonal expansion. Analysis of the malignant features of individual cancer cells, such as de-differentiation status, proliferation potential, and immortalization status, permits a mathematical characterization of malignancy at the single cell level and a comparison of intra-tumor heterogeneity between individual tumors. We found, under the conditions specified, that cancer stem cells account for approximately 7% of the total cancer cell population. Therefore, our mathematical modeling describes the genetic diversity and evolution in a normal cell population at the early stages of oncogenesis and characterizes intra-tumor heterogeneity. This model has explored the role of accumulation of a large number of genetic alterations in oncogenesis as an alternative to traditional biological approaches emphasizing the driving role of a small number of genetic mutations. A quantitative description of the contribution of a large set of genetic alterations will allow the investigation of the impact of environmental factors on the growth advantage of and selection pressure on individual cancer cells for tumor progression.

The impact of telomeres and telomerase in cellular biology and medicine: it’s not the end of the story

The impact of telomeres and telomerase in cellular biology and medicine: it’s not the <i>end</i> of the story

Khiḍr and the Changing Frontiers of the Medieval World

This chapter examines the role of the legendary Muslim prophet Khidr in the conversion of sacred sites in the changing frontier zones of the medieval Islamic world. It illuminates the interplay between architecture and literature in redefining local cults. By combining literary and architectural evidence, the chapter begins to see an important pattern in how Khidr sites changed in essence and form. It establishes this pattern and then determines what these changes tell about cross-cultural exchanges and popular culture in the period after the initial Crusader conquests. The chapter concludes with a discussion of a Khidr Ilyas/St. George site that displays how this cult was promulgated and identified along the Anatolian border. As a result of Khidr immortal status, the maqāms in Jerusalem and Damascus exist as places where Khidr can or has been found at prayer. Keywords:Crusader conquests; cultural exchanges; Damascus; Jerusalem; Khidr; maqāms ; Medieval World

Exploring the motifs of death and immortality

felt threatened by the eventuality of death, inculcating in them a fear so great that all possible strategies are engaged in the search for an avenue that would prepare them for this eventuality. A careful exploration of human activities surrounding the issues of death and immortality reveals an obsession with the expression of the possibility of defeating death through the artistic act. Art functions as the arena where human beings can mock, jeer, and repudiate mortality. Indeed, death is a central conundrum in philosophical, literary and even religious arguments that focus on human identity and reality. The usefulness of literature in exposing human fears, aspirations and desires is emphasized as literature functions as the meeting point where all manner of philosophies are presented and debated. In examining how the motifs of death and immortality are represented in the artistic act, it is imperative that this article draws from a wide range of genres. Apparently, both oral and written forms of human expression, as well as metaphysical, fantastic and mythic representations of the cultural text have been taken into consideration. The revelation is that we rely on art to express even our deepest fears, and we reciprocate by giving art an immortal status. This results in an interdependence that combines to defeat the abrasiveness of mortality. Also, this symbiotic relationship accords the creative act a pivotal role for it gives death a form and a face, making it easier for us to deal with it and assume a privileged psychological standpoint. Journal of Language, Technology & Entrepreneurship in Africa Vol. 1 (2) 2009: pp. 187-197

The anticancer drug imatinib induces cellular autophagy

The tyrosine kinase inhibitor imatinib (Gleevec, Novartis Pharmaceuticals Corporation; Basel, Switzerland) is a powerful drug for treatment of chronic myelogenous leukemia (CML) and other malignancies. It selectively targets various tyrosine kinases, thereby leading to growth arrest of respective cancer cells. Given its wide application, it is of high importance to know all related underlying molecular mechanisms. We had previously found that imatinib increases the cellular clearance of intracellular protein aggregates by targeting the abl pathway and thereby upregulating lysosomal activity. Here, we describe that imatinib dose dependently activates the cellular autophagy machinery in mammalian cells, independently of tissue type, species origin or immortalization status of cells. Autophagy is an archetypical cellular degradation mechanism implicated in many physiological and pathophysiological conditions. Our data link for the first time the process of autophagy with the mode of action of imatinib. Induction of autophagy might represent an additional mechanism of imatinib to induce growth arrest, promote apoptosis in cancer cells and eventually even promote tumour regression.

Woman with a Fan: Paul Gauguin's Heavenly Vairaumati—a Parable of Immortality

Woman with a Fan (1902) is the culmination of Gauguin's representations of the Tahitian goddess of regeneration. His depiction of Vairaumati frames his intertwined aesthetic and spiritual beliefs. Her fan signals her immortal status and, through its blue, white, and red ornament, Gauguin's revolutionary call to “the right to dare all.” This justifies his assimilation of multiple sources, which, through a process he called transposition, took on new life. Thus, the regeneration epitomized by Vairaumati is implemented in the pictorial dynamic through the mutation of the sources that constitute her identity, tying the permutations of art to the soul's immortality.

Telomerase inhibition by retinoids precedes cytodifferentiation of leukemia cells and may contribute to terminal differentiation

Human promyelocytic leukemia HL60 cells display high telomerase activity, a phenotype related to their immortal status. All-trans retinoic acid (ATRA) is a clinically effective cytodifferentiating agent. To understand the mechanism underlying ATRA-induced cytodifferentiation, we did a kinetic analysis of the role of ATRA in inhibiting telomerase in HL60 cells. Our studies indicate that telomerase inhibition by ATRA occurred relatively early after treatment of HL60 cells due to a rapid decrease in hTERT gene expression. More importantly, however, we found through monitoring the expression of CD11b, a marker for granulocytic differentiation of HL60 cells, that down-regulation of telomerase preceded the differentiation of HL60 cells. These observations suggest that the hTERT gene may be a primary target of ATRA regulation of cellular differentiation and the antileukemia activity of ATRA may be mediated by its ability to induce the differentiation of the promyelocytic leukemia cells through down-regulation of the hTERT gene.

Can My Survival be Subrogated?

John S. Dunne says that in its most general form the ‘problem of death’ is this: ‘If I must some day die, what can I do to satisfy my desire to live?’ His aim is to ‘discover what[men] have done or tried to do to make themselves immortal’ —or at any rate to prolong their lives indefinitely, a rather different matter. His book charts the adoption and subsequent rejection of a succession of historical ‘solutions’ to this problem: ‘surrogates’of one or another kind for everlasting life, as he calls them. The surrogates he examines are many and varied: the shared experience of life and death; the appropriation of the dead by the living; immortal fame; immortal status; autonomous life and autonomous death; and others still.

Terracotta Sculptures from Obalara's Compound, Ile-Ife

In the ancient city of Ile-Ife, once described as a museum of buried there are people whose job to report the discovery of antiquities, which have often been unearthed during the construction of roads, houses, or in the digging of cisterns. In Ile-Ife, antiquity clubs or societies are encouraged and ably directed, so that damage to these objects may be lessened. In addition, local museums educate the people on the need to report accidental finds to competent authorities. An active member of the Ife Antiquities Discoverer's Club, Mr. Isola Blubanji, came to my house on the night of April 13, 1976, to tell me that he saw two boys on Obalufon Street playing with some strangely decorated potsherds. When I arrived at the site, the two boys had already unsuccessfully dug out a terracotta head that was broken into tiny pieces (No. OC1, Fig. 1), and they were in the process of digging for another terracotta head (No. OC2, Fig. 2). The terracotta head fragments (OC1) are made of red clay in the typical Ife naturalistic style, and have facial striations. The second find (OC2) also executed in the naturalistic style. It about 32 centimeters high and in the form of a mask with side holes (in pairs) around the hairline to attach it to the wearer's head during ritual ceremonies. It also has facial striations, as well as a beard and moustache. Unlike other Ife terracotta heads (Eluyemi 1975:32), the lower lip unstriated. Below the eyes are slits reminiscent of the so-called Obalufon brass mask (Willett 1967, p. 29) now in the Ife Museum of Antiquities through which, perhaps, the maskwearer sees. The shapes of the upper and lower lips on these two objects are similar; also two rows of holes between the chin and the ear indicate that the brass head once had a beard. Unlike the terracotta head, however, the Obalufon brass mask unstriated and has no moustache or headdress. In the terracotta head, the headdress consists of decorative beaded rows in five layers. The first layer, which encircles the forehead, three centimeters high. The remaining tiers become more narrow as they slope up and back. As far as we know, the intact terracotta example, which weighs 4.52 kilograms, the single biggest terracotta head ever discovered in Ife. It also the first one with such a striking and unique resemblance to any known brass object of Ife. The brass mask said to represent Obalufon II (Willett 1967:pl. 1), the third ooni (king) of Ife. Ife oral tradition teaches that Obalufon was the father of Obalara, and today, Obalara still the chief priest in charge of the Obalufon deity. It noteworthy that the terracotta head had come from Obalufon compound, now known as Obalara's compound. The site of the discovery about twenty meters away from the shrine harboring the deity of Obalufon. Scholars of African art history have not yet determined the exact function of Ife naturalism. Rowland Abiodun (1975:135) once suggested that this naturalism may not necessarily owe its existence to Oba-ship; any conclusions, however, may be premature at this stage. One should then accept with reservations the idea that the Ife brass mask a representation of a specific person, the ooni Obalufon. As a matter of tradition, the Yoruba are never seen in public. Their faces were usually veiled to indicate their immortal status; that why the Yoruba say, Oba wa'ja (the disappears, i.e., they do not die). That which cannot be publicly seen cannot be represented in art forms. Abiodun says that the when alive is regarded as sacred and at his death there even more greater secrecy and mystery surrounding his (1974:138). His office may be represented, but the person occupying the office may not. One may therefore conclude that the terracotta head may not have represented Obalufon, even if it comes from Obalara's compound. For the past thirty years or so, since archaeological research started in Ile-Ife, emphasis has mistakenly been laid on the sculptural aspects of Ife archaeology. The University of Ife has recently embarked upon a new strategy in archaeological research methodology. It designed to place more emphasis on the cultural aspect; that is, to extract information from scientifically excavated sites with a view to contributing to the cultural history of the Yoruba people. We intend to carry out an archaeological excavation of the site at which these finds were

Regarding the Theological Anthropology of Theodore of Mopsuestia

In the research on Theodore's theology, a complication has arisen. Certain Conclusions which place Theodore's ideas in quite different perspective than the traditional have been drawn. The monograph produced by R. Devreesse established the thesis that the views which have been repeated about Theodore's convictions concerning man are erroneous and need to be corrected. The alleged deviations from the established positions as affirmed by tradition must upon closer examination be regarded as no more than myth which has gained the status of established truth. Theodore's thinking is in fact entirely within the line of orthodox tradition. He taught both the immortal status given to Adam by creation and original sin and its effects on human nature.

Regarding the Theological Anthropology of Theodore of Mopsuestia

In the research on Theodore's theology, a complication has arisen. Certain Conclusions which place Theodore's ideas in quite different perspective than the traditional have been drawn. The monograph produced by R. Devreesse established the thesis that the views which have been repeated about Theodore's convictions concerning man are erroneous and need to be corrected. The alleged deviations from the established positions as affirmed by tradition must upon closer examination be regarded as no more than myth which has gained the status of established truth. Theodore's thinking is in fact entirely within the line of orthodox tradition. He taught both the immortal status given to Adam by creation and original sin and its effects on human nature.