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43 | In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. Pope Pius IX would later appoint Spada Master of the Sacred Palace in 1867. | What did a teacher of religion from the college that was named after a Dominican friar do in 1839 of historical note ? | 5730ed13497a881900248a5d | 97 | published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria |
44 | In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. Pope Pius IX would later appoint Spada Master of the Sacred Palace in 1867. | Who was the teacher who committed the act ? | 5730ed13497a881900248a5e | 8 | Mariano Spada |
45 | In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. Pope Pius IX would later appoint Spada Master of the Sacred Palace in 1867. | What position was the teacher later given by the Holy Roman Church ? | 5730ed13497a881900248a5f | 790 | appoint Spada Master of the Sacred Palace in 1867 |
46 | In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. Pope Pius IX would later appoint Spada Master of the Sacred Palace in 1867. | Who gave the teacher the new job ? | 5730ed13497a881900248a60 | 765 | Pope Pius IX |
47 | In 1839 Mariano Spada (1796 - 1872), professor of theology at the Roman College of Saint Thomas, published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria [A critical examination of the doctrine of St. Thomas Aquinas, the Angelic Doctor, regarding original sin with respect to the Most Blessed Virgin Mary], in which Aquinas is interpreted not as treating the question of the Immaculate Conception later formulated in the papal bull Ineffabilis Deus but rather the sanctification of the fetus within Mary's womb. Spada furnished an interpretation whereby Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. Pope Pius IX would later appoint Spada Master of the Sacred Palace in 1867. | What problem did the teacher's publication solve for the Holy Roman leader with act that was committed to do in response to the actions of the teacher ? | 5730ed13497a881900248a61 | 652 | Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching. |
48 | It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child. | Who began to query the position of the conception of Mary following the 11th century ? | 5730ef4105b4da19006bcc60 | 22 | St Bernard of Clairvaux |
49 | It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child. | Who did the query starter lay blame upon for the festivals that surrounded Mary's inception ? | 5730ef4205b4da19006bcc61 | 246 | St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. |
50 | It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child. | What did the query starter believe to be the ultimate difficulty in accepting the a virgin conception of Mary ? | 5730ef4205b4da19006bcc62 | 762 | How can there be absence of sin where there is concupiscence (libido)? |
51 | It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child. | What did the query starter believe had been done by Mary's direct maternal line that contradict the conception theory of immaculate for Mary ? | 5730ef4205b4da19006bcc63 | 672 | conception in the active sense of the mother's cooperation |
52 | It seems to have been St Bernard of Clairvaux who, in the 12th century, explicitly raised the question of the Immaculate Conception. A feast of the Conception of the Blessed Virgin had already begun to be celebrated in some churches of the West. St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See. In doing so, he takes occasion to repudiate altogether the view that the conception of Mary was sinless. It is doubtful, however, whether he was using the term "conception" in the same sense in which it is used in the definition of Pope Pius IX. Bernard would seem to have been speaking of conception in the active sense of the mother's cooperation, for in his argument he says: "How can there be absence of sin where there is concupiscence (libido)?" and stronger expressions follow, showing that he is speaking of the mother and not of the child. | Did the query starter believe that the festival for Mary's conception had authorization to be held ? | 5730ef4205b4da19006bcc64 | 314 | instituting such a festival without the permission of the Holy See |
53 | The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ, he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history. | What did the the monk of minor believe to be true of Mary ? | 5730f13e497a881900248a7b | 106 | that from a rational point of view it was certainly as little derogatory to the merits of Christ |
54 | The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ, he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history. | What point did his argument attempt to bring to the masses ? | 5730f13e497a881900248a7c | 203 | to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. |
55 | The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ, he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history. | What did the monk of minor believe could alleviate the tension in the matter of the | 5730f13e497a881900248a7d | 330 | Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ |
56 | The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ, he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history. | What consequences did he believe that this would have on Mary's reputation ? | 5730f13e497a881900248a7e | 473 | immaculate conception did not remove her from redemption by Christ; |
57 | The celebrated John Duns Scotus (d. 1308), a Friar Minor like Saint Bonaventure, argued, on the contrary, that from a rational point of view it was certainly as little derogatory to the merits of Christ to assert that Mary was by him preserved from all taint of sin, as to say that she first contracted it and then was delivered. Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ, he argued that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption granted her because of her special role in salvation history. | How did monk of minor explain how the change in reputation could be of benefit to Mary ? | 5730f13e497a881900248a7f | 541 | rather it was the result of a more perfect redemption granted her because of her special role in salvation history. |
58 | Popular opinion remained firmly behind the celebration of Mary's conception. In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position. | Where did the mass majority stand in relation to having or not having the Mary inception festivals ? | 5730f375a5e9cc1400cdbb31 | 0 | Popular opinion remained firmly behind the celebration of Mary's conception. |
59 | Popular opinion remained firmly behind the celebration of Mary's conception. In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position. | How did the Holy Roman Church rule on the matter of the festivals ? | 5730f375a5e9cc1400cdbb32 | 153 | stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. |
60 | Popular opinion remained firmly behind the celebration of Mary's conception. In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position. | Was the practce behind the meaning of the Mary inception festivals taught at Universities of theology ? | 5730f375a5e9cc1400cdbb33 | 254 | end of the 15th century the belief was widely professed and taught in many theological faculties |
61 | Popular opinion remained firmly behind the celebration of Mary's conception. In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position. | In what year was the famous friar named Tom given a position as a saint of the Holy Roman Catholic Church ? | 5730f375a5e9cc1400cdbb34 | 433 | Thomas Aquinas (who had been canonised in 1323 |
62 | Popular opinion remained firmly behind the celebration of Mary's conception. In 1439, the Council of Basel, which is not reckoned an ecumenical council, stated that belief in the immaculate conception of Mary is in accord with the Catholic faith. By the end of the 15th century the belief was widely professed and taught in many theological faculties, but such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323 and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545–63)—which might have been expected to affirm the doctrine—instead declined to take a position. | What happened to Tom at one of the 1567 that changed his title ? | 5730f375a5e9cc1400cdbb35 | 484 | declared "Doctor Angelicus" of the Church in 1567 |
63 | The papal bull defining the dogma, Ineffabilis Deus, mentioned in particular the patrististic interpretation of Genesis 3:15 as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him. It said the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence" "in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind." | What holy document takes the view of Mary back to the creation of man and woman ? | 5730f90c497a881900248ab3 | 4 | papal bull defining the dogma, Ineffabilis Deus |
64 | The papal bull defining the dogma, Ineffabilis Deus, mentioned in particular the patrististic interpretation of Genesis 3:15 as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him. It said the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence" "in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind." | What specific part the Bible does this document reference for Mary ? | 5730f90c497a881900248ab4 | 112 | Genesis 3:15 |
65 | The papal bull defining the dogma, Ineffabilis Deus, mentioned in particular the patrististic interpretation of Genesis 3:15 as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him. It said the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence" "in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind." | According to the document what did the forebears already have knowledge of before Mary came about ? | 5730f90c497a881900248ab5 | 255 | the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence |
66 | The papal bull defining the dogma, Ineffabilis Deus, mentioned in particular the patrististic interpretation of Genesis 3:15 as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him. It said the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence" "in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind." | Where was Mary represented (according to the Holy document ) on the vessel that wandered the sea for forty days and forty nights ? | 5730f90c497a881900248ab6 | 357 | in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world |
67 | Contemporary Eastern Orthodox Christians often object to the dogmatic declaration of her immaculate conception as an "over-elaboration" of the faith and because they see it as too closely connected with a particular interpretation of the doctrine of ancestral sin. All the same, the historical and authentic tradition of Mariology in Byzantium took its historical point of departure from Sophronios, Damascene, and their imitators. The most famous Eastern Orthodox theologian to imply Mary's Immaculate Conception was St. Gregory Palamas. Though many passages from his works were long known to extol and attribute to Mary a Christlike holiness in her human nature, traditional objections to Palamas' disposition toward the Immaculate Conception typically rely on a poor understanding of his doctrine of "the purification of Mary" at the Annunciation. Not only did he explicitly cite St. Gregory Nazianzen for his understanding of Jesus' purification at His baptism and Mary's at the Annunciation, but Theophanes of Nicaea, Joseph Bryennius, and Gennadios Scholarios all explicitly placed Mary's Conception as the first moment of her all-immaculate participation in the divine energies to such a degree that she was always completely without spot and graced. In addition to Emperor Manuel II and Gennadius Scholarius, St. Mark of Ephesus also fervently defended Mary's title as "prepurified" against the Dominican, Manuel Calecas, who was perhaps promoting thomistic Mariology that denied Mary's all-holiness from the first moment of her existence. | What sect often stands in disagreement over the virginal inception of Mary ? | 5730fa52e6313a140071cb26 | 0 | Contemporary Eastern Orthodox Christians often object to the dogmatic declaration of her immaculate conception |
68 | Contemporary Eastern Orthodox Christians often object to the dogmatic declaration of her immaculate conception as an "over-elaboration" of the faith and because they see it as too closely connected with a particular interpretation of the doctrine of ancestral sin. All the same, the historical and authentic tradition of Mariology in Byzantium took its historical point of departure from Sophronios, Damascene, and their imitators. The most famous Eastern Orthodox theologian to imply Mary's Immaculate Conception was St. Gregory Palamas. Though many passages from his works were long known to extol and attribute to Mary a Christlike holiness in her human nature, traditional objections to Palamas' disposition toward the Immaculate Conception typically rely on a poor understanding of his doctrine of "the purification of Mary" at the Annunciation. Not only did he explicitly cite St. Gregory Nazianzen for his understanding of Jesus' purification at His baptism and Mary's at the Annunciation, but Theophanes of Nicaea, Joseph Bryennius, and Gennadios Scholarios all explicitly placed Mary's Conception as the first moment of her all-immaculate participation in the divine energies to such a degree that she was always completely without spot and graced. In addition to Emperor Manuel II and Gennadius Scholarius, St. Mark of Ephesus also fervently defended Mary's title as "prepurified" against the Dominican, Manuel Calecas, who was perhaps promoting thomistic Mariology that denied Mary's all-holiness from the first moment of her existence. | What does this group believe of the story of a Virgin mother for Mary and those who follow its teaching ? | 5730fa52e6313a140071cb27 | 61 | dogmatic declaration of her immaculate conception as an "over-elaboration" |
69 | Contemporary Eastern Orthodox Christians often object to the dogmatic declaration of her immaculate conception as an "over-elaboration" of the faith and because they see it as too closely connected with a particular interpretation of the doctrine of ancestral sin. All the same, the historical and authentic tradition of Mariology in Byzantium took its historical point of departure from Sophronios, Damascene, and their imitators. The most famous Eastern Orthodox theologian to imply Mary's Immaculate Conception was St. Gregory Palamas. Though many passages from his works were long known to extol and attribute to Mary a Christlike holiness in her human nature, traditional objections to Palamas' disposition toward the Immaculate Conception typically rely on a poor understanding of his doctrine of "the purification of Mary" at the Annunciation. Not only did he explicitly cite St. Gregory Nazianzen for his understanding of Jesus' purification at His baptism and Mary's at the Annunciation, but Theophanes of Nicaea, Joseph Bryennius, and Gennadios Scholarios all explicitly placed Mary's Conception as the first moment of her all-immaculate participation in the divine energies to such a degree that she was always completely without spot and graced. In addition to Emperor Manuel II and Gennadius Scholarius, St. Mark of Ephesus also fervently defended Mary's title as "prepurified" against the Dominican, Manuel Calecas, who was perhaps promoting thomistic Mariology that denied Mary's all-holiness from the first moment of her existence. | What in particular does the group feels is impossible to believe ? | 5730fa52e6313a140071cb28 | 153 | because they see it as too closely connected with a particular interpretation of the doctrine of ancestral sin. |
70 | Contemporary Eastern Orthodox Christians often object to the dogmatic declaration of her immaculate conception as an "over-elaboration" of the faith and because they see it as too closely connected with a particular interpretation of the doctrine of ancestral sin. All the same, the historical and authentic tradition of Mariology in Byzantium took its historical point of departure from Sophronios, Damascene, and their imitators. The most famous Eastern Orthodox theologian to imply Mary's Immaculate Conception was St. Gregory Palamas. Though many passages from his works were long known to extol and attribute to Mary a Christlike holiness in her human nature, traditional objections to Palamas' disposition toward the Immaculate Conception typically rely on a poor understanding of his doctrine of "the purification of Mary" at the Annunciation. Not only did he explicitly cite St. Gregory Nazianzen for his understanding of Jesus' purification at His baptism and Mary's at the Annunciation, but Theophanes of Nicaea, Joseph Bryennius, and Gennadios Scholarios all explicitly placed Mary's Conception as the first moment of her all-immaculate participation in the divine energies to such a degree that she was always completely without spot and graced. In addition to Emperor Manuel II and Gennadius Scholarius, St. Mark of Ephesus also fervently defended Mary's title as "prepurified" against the Dominican, Manuel Calecas, who was perhaps promoting thomistic Mariology that denied Mary's all-holiness from the first moment of her existence. | What is the theological study of Mary called ? | 5730fa52e6313a140071cb29 | 321 | Mariology |
71 | Contemporary Eastern Orthodox Christians often object to the dogmatic declaration of her immaculate conception as an "over-elaboration" of the faith and because they see it as too closely connected with a particular interpretation of the doctrine of ancestral sin. All the same, the historical and authentic tradition of Mariology in Byzantium took its historical point of departure from Sophronios, Damascene, and their imitators. The most famous Eastern Orthodox theologian to imply Mary's Immaculate Conception was St. Gregory Palamas. Though many passages from his works were long known to extol and attribute to Mary a Christlike holiness in her human nature, traditional objections to Palamas' disposition toward the Immaculate Conception typically rely on a poor understanding of his doctrine of "the purification of Mary" at the Annunciation. Not only did he explicitly cite St. Gregory Nazianzen for his understanding of Jesus' purification at His baptism and Mary's at the Annunciation, but Theophanes of Nicaea, Joseph Bryennius, and Gennadios Scholarios all explicitly placed Mary's Conception as the first moment of her all-immaculate participation in the divine energies to such a degree that she was always completely without spot and graced. In addition to Emperor Manuel II and Gennadius Scholarius, St. Mark of Ephesus also fervently defended Mary's title as "prepurified" against the Dominican, Manuel Calecas, who was perhaps promoting thomistic Mariology that denied Mary's all-holiness from the first moment of her existence. | What did this theological study do to set itself apart from the other groups ? | 5730fa52e6313a140071cb2a | 344 | took its historical point of departure from Sophronios, Damascene, and their imitators. |
72 | Martin Luther, who initiated the Protestant Reformation, said: "Mother Mary, like us, was born in sin of sinful parents, but the Holy Spirit covered her, sanctified and purified her so that this child was born of flesh and blood, but not with sinful flesh and blood. The Holy Spirit permitted the Virgin Mary to remain a true, natural human being of flesh and blood, just as we. However, he warded off sin from her flesh and blood so that she became the mother of a pure child, not poisoned by sin as we are. For in that moment when she conceived, she was a holy mother filled with the Holy Spirit and her fruit is a holy pure fruit, at once God and truly man, in one person." Some Lutherans, such as the members of the Anglo-Lutheran Catholic Church, support the doctrine. | Who is the person that started the religion that separated itself from the Catholic Church in the 17th century ? | 5730fc20e6313a140071cb30 | 0 | Martin Luther |
73 | Martin Luther, who initiated the Protestant Reformation, said: "Mother Mary, like us, was born in sin of sinful parents, but the Holy Spirit covered her, sanctified and purified her so that this child was born of flesh and blood, but not with sinful flesh and blood. The Holy Spirit permitted the Virgin Mary to remain a true, natural human being of flesh and blood, just as we. However, he warded off sin from her flesh and blood so that she became the mother of a pure child, not poisoned by sin as we are. For in that moment when she conceived, she was a holy mother filled with the Holy Spirit and her fruit is a holy pure fruit, at once God and truly man, in one person." Some Lutherans, such as the members of the Anglo-Lutheran Catholic Church, support the doctrine. | What did he do that sparked the separation from the Catholic Church ? | 5730fc20e6313a140071cb31 | 33 | Protestant Reformation |
74 | Martin Luther, who initiated the Protestant Reformation, said: "Mother Mary, like us, was born in sin of sinful parents, but the Holy Spirit covered her, sanctified and purified her so that this child was born of flesh and blood, but not with sinful flesh and blood. The Holy Spirit permitted the Virgin Mary to remain a true, natural human being of flesh and blood, just as we. However, he warded off sin from her flesh and blood so that she became the mother of a pure child, not poisoned by sin as we are. For in that moment when she conceived, she was a holy mother filled with the Holy Spirit and her fruit is a holy pure fruit, at once God and truly man, in one person." Some Lutherans, such as the members of the Anglo-Lutheran Catholic Church, support the doctrine. | What did this leader of change believe of the conception of Mary ? | 5730fc20e6313a140071cb32 | 64 | Mother Mary, like us, was born in sin of sinful parents, but the Holy Spirit covered her, sanctified and purified her |
75 | Martin Luther, who initiated the Protestant Reformation, said: "Mother Mary, like us, was born in sin of sinful parents, but the Holy Spirit covered her, sanctified and purified her so that this child was born of flesh and blood, but not with sinful flesh and blood. The Holy Spirit permitted the Virgin Mary to remain a true, natural human being of flesh and blood, just as we. However, he warded off sin from her flesh and blood so that she became the mother of a pure child, not poisoned by sin as we are. For in that moment when she conceived, she was a holy mother filled with the Holy Spirit and her fruit is a holy pure fruit, at once God and truly man, in one person." Some Lutherans, such as the members of the Anglo-Lutheran Catholic Church, support the doctrine. | What did Mary's child avoid according to the leader of the separation ? | 5730fc20e6313a140071cb33 | 190 | this child was born of flesh and blood, but not with sinful flesh and blood. |
76 | Martin Luther, who initiated the Protestant Reformation, said: "Mother Mary, like us, was born in sin of sinful parents, but the Holy Spirit covered her, sanctified and purified her so that this child was born of flesh and blood, but not with sinful flesh and blood. The Holy Spirit permitted the Virgin Mary to remain a true, natural human being of flesh and blood, just as we. However, he warded off sin from her flesh and blood so that she became the mother of a pure child, not poisoned by sin as we are. For in that moment when she conceived, she was a holy mother filled with the Holy Spirit and her fruit is a holy pure fruit, at once God and truly man, in one person." Some Lutherans, such as the members of the Anglo-Lutheran Catholic Church, support the doctrine. | What particular sect is a patron of this belief ? | 5730fc20e6313a140071cb34 | 677 | Some Lutherans, such as the members of the Anglo-Lutheran Catholic Church, support the doctrine. |
77 | The report "Mary: Faith and Hope in Christ", by the Anglican-Roman Catholic International Commission, concluded that the teaching about Mary in the two definitions of the Assumption and the Immaculate Conception can be said to be consonant with the teaching of the Scriptures and the ancient common traditions. But the report expressed concerns that the Roman Catholic dogmatic definitions of these concepts implies them to be "revealed by God", stating: "The question arises for Anglicans, however, as to whether these doctrines concerning Mary are revealed by God in a way which must be held by believers as a matter of faith." | What was written by the a all inclusive group convened by the holy church centered in Rome ? | 5731036405b4da19006bccda | 52 | Anglican-Roman Catholic International Commission |
78 | The report "Mary: Faith and Hope in Christ", by the Anglican-Roman Catholic International Commission, concluded that the teaching about Mary in the two definitions of the Assumption and the Immaculate Conception can be said to be consonant with the teaching of the Scriptures and the ancient common traditions. But the report expressed concerns that the Roman Catholic dogmatic definitions of these concepts implies them to be "revealed by God", stating: "The question arises for Anglicans, however, as to whether these doctrines concerning Mary are revealed by God in a way which must be held by believers as a matter of faith." | What document did this group create once it was convened ? | 5731036405b4da19006bccdb | 0 | The report "Mary: Faith and Hope in Christ" |
79 | The report "Mary: Faith and Hope in Christ", by the Anglican-Roman Catholic International Commission, concluded that the teaching about Mary in the two definitions of the Assumption and the Immaculate Conception can be said to be consonant with the teaching of the Scriptures and the ancient common traditions. But the report expressed concerns that the Roman Catholic dogmatic definitions of these concepts implies them to be "revealed by God", stating: "The question arises for Anglicans, however, as to whether these doctrines concerning Mary are revealed by God in a way which must be held by believers as a matter of faith." | What did the document attempt to clarify ? | 5731036405b4da19006bccdc | 121 | teaching about Mary in the two definitions |
80 | The report "Mary: Faith and Hope in Christ", by the Anglican-Roman Catholic International Commission, concluded that the teaching about Mary in the two definitions of the Assumption and the Immaculate Conception can be said to be consonant with the teaching of the Scriptures and the ancient common traditions. But the report expressed concerns that the Roman Catholic dogmatic definitions of these concepts implies them to be "revealed by God", stating: "The question arises for Anglicans, however, as to whether these doctrines concerning Mary are revealed by God in a way which must be held by believers as a matter of faith." | What was the final conclusion reached in the report by the group ? | 5731036405b4da19006bccdd | 171 | Assumption and the Immaculate Conception can be said to be consonant with the teaching of the Scriptures and the ancient common traditions. |
81 | The report "Mary: Faith and Hope in Christ", by the Anglican-Roman Catholic International Commission, concluded that the teaching about Mary in the two definitions of the Assumption and the Immaculate Conception can be said to be consonant with the teaching of the Scriptures and the ancient common traditions. But the report expressed concerns that the Roman Catholic dogmatic definitions of these concepts implies them to be "revealed by God", stating: "The question arises for Anglicans, however, as to whether these doctrines concerning Mary are revealed by God in a way which must be held by believers as a matter of faith." | What type of interpretation did the group believe was of concern in regard to Mary ? | 5731036405b4da19006bccde | 456 | The question arises for Anglicans, however, as to whether these doctrines concerning Mary are revealed by God in a way which must be held |
82 | Some Western writers claim that the immaculate conception of Mary is a teaching of Islam. Thus, commenting in 1734 on the passage in the Qur'an, "I have called her Mary; and I commend her to thy protection, and also her issue, against Satan driven away with stones", George Sale stated: "It is not improbable that the pretended immaculate conception of the virgin Mary is intimated in this passage. For according to a tradition of Mohammed, every person that comes into the world, is touched at his birth by the devil, and therefore cries out, Mary and her son only excepted; between whom, and the evil spirit God placed a veil, so that his touch did not reach them. And for this reason they say, neither of them were guilty of any sin, like the rest of the children of Adam." | What religion is credited by some authors from the west for initiating the story of the conceiving of Mary ? | 57310527e6313a140071cb56 | 21 | claim that the immaculate conception of Mary is a teaching of Islam. |
83 | Some Western writers claim that the immaculate conception of Mary is a teaching of Islam. Thus, commenting in 1734 on the passage in the Qur'an, "I have called her Mary; and I commend her to thy protection, and also her issue, against Satan driven away with stones", George Sale stated: "It is not improbable that the pretended immaculate conception of the virgin Mary is intimated in this passage. For according to a tradition of Mohammed, every person that comes into the world, is touched at his birth by the devil, and therefore cries out, Mary and her son only excepted; between whom, and the evil spirit God placed a veil, so that his touch did not reach them. And for this reason they say, neither of them were guilty of any sin, like the rest of the children of Adam." | What do these authors use in the form of proof for credit given to the other religion ? | 57310527e6313a140071cb57 | 122 | passage in the Qur'an, "I have called her Mary; and I commend her to thy protection, and also her issue, against Satan driven away with stones |
84 | Some Western writers claim that the immaculate conception of Mary is a teaching of Islam. Thus, commenting in 1734 on the passage in the Qur'an, "I have called her Mary; and I commend her to thy protection, and also her issue, against Satan driven away with stones", George Sale stated: "It is not improbable that the pretended immaculate conception of the virgin Mary is intimated in this passage. For according to a tradition of Mohammed, every person that comes into the world, is touched at his birth by the devil, and therefore cries out, Mary and her son only excepted; between whom, and the evil spirit God placed a veil, so that his touch did not reach them. And for this reason they say, neither of them were guilty of any sin, like the rest of the children of Adam." | According to the teaching of this other religion what occurred to Mary during the birth of her first child ? | 57310527e6313a140071cb58 | 544 | Mary and her son only excepted; between whom, and the evil spirit God placed a veil, so that his touch did not reach them. |
85 | Some Western writers claim that the immaculate conception of Mary is a teaching of Islam. Thus, commenting in 1734 on the passage in the Qur'an, "I have called her Mary; and I commend her to thy protection, and also her issue, against Satan driven away with stones", George Sale stated: "It is not improbable that the pretended immaculate conception of the virgin Mary is intimated in this passage. For according to a tradition of Mohammed, every person that comes into the world, is touched at his birth by the devil, and therefore cries out, Mary and her son only excepted; between whom, and the evil spirit God placed a veil, so that his touch did not reach them. And for this reason they say, neither of them were guilty of any sin, like the rest of the children of Adam." | What does this other religion also state happens to everyone besides Mary and her First born child ? | 57310527e6313a140071cb59 | 441 | every person that comes into the world, is touched at his birth by the devil |
86 | Some Western writers claim that the immaculate conception of Mary is a teaching of Islam. Thus, commenting in 1734 on the passage in the Qur'an, "I have called her Mary; and I commend her to thy protection, and also her issue, against Satan driven away with stones", George Sale stated: "It is not improbable that the pretended immaculate conception of the virgin Mary is intimated in this passage. For according to a tradition of Mohammed, every person that comes into the world, is touched at his birth by the devil, and therefore cries out, Mary and her son only excepted; between whom, and the evil spirit God placed a veil, so that his touch did not reach them. And for this reason they say, neither of them were guilty of any sin, like the rest of the children of Adam." | What does the event cause to happen to everyone but Mary and her first born child ? | 57310527e6313a140071cb5a | 441 | every person that comes into the world, is touched at his birth by the devil, and therefore cries out, |
87 | Others have rejected that the doctrine of Immaculate Conception exists in Islam, the Quranic account does not confirm the Immaculate Conception exclusively for Mary as in Islam every human child is born pure and immaculate, her sinless birth is thus independent of the Christian docrtrine of original sin as no such doctrine exists in Islam. Moreover, Hannah's prayer in the Quran for her child to remain protected from Satan (Shayṭān) was said after it had already been born, not before and expresses a natural concern any righteous parent would have. The Muslim tradition or hadith, which states that the only children born without the "touch of Satan," were Mary and Jesus. should therefore not be taken in isolation from the Quran, and is to be interpreted within the specific context of exonerating Mary and her child from the charges that were made against them and is not a general statement. The specific mention of Mary and Jesus in this hadith may also be taken to represent a class of people, in keeping with the Arabic language and the Quranic verse [O Satan] surely thou shalt have no power over My servants, except such of the erring ones as choose to follow thee (15:42) | Does everyone agree on the credit that should be given for the story of Mary's inception ? | 5731070b05b4da19006bcce4 | 0 | Others have rejected that the doctrine of Immaculate Conception exists in Islam |
88 | Others have rejected that the doctrine of Immaculate Conception exists in Islam, the Quranic account does not confirm the Immaculate Conception exclusively for Mary as in Islam every human child is born pure and immaculate, her sinless birth is thus independent of the Christian docrtrine of original sin as no such doctrine exists in Islam. Moreover, Hannah's prayer in the Quran for her child to remain protected from Satan (Shayṭān) was said after it had already been born, not before and expresses a natural concern any righteous parent would have. The Muslim tradition or hadith, which states that the only children born without the "touch of Satan," were Mary and Jesus. should therefore not be taken in isolation from the Quran, and is to be interpreted within the specific context of exonerating Mary and her child from the charges that were made against them and is not a general statement. The specific mention of Mary and Jesus in this hadith may also be taken to represent a class of people, in keeping with the Arabic language and the Quranic verse [O Satan] surely thou shalt have no power over My servants, except such of the erring ones as choose to follow thee (15:42) | What does the book of Muslim faith state in regards to how every person is born ? | 5731070b05b4da19006bcce5 | 168 | in Islam every human child is born pure and immaculate |
89 | Others have rejected that the doctrine of Immaculate Conception exists in Islam, the Quranic account does not confirm the Immaculate Conception exclusively for Mary as in Islam every human child is born pure and immaculate, her sinless birth is thus independent of the Christian docrtrine of original sin as no such doctrine exists in Islam. Moreover, Hannah's prayer in the Quran for her child to remain protected from Satan (Shayṭān) was said after it had already been born, not before and expresses a natural concern any righteous parent would have. The Muslim tradition or hadith, which states that the only children born without the "touch of Satan," were Mary and Jesus. should therefore not be taken in isolation from the Quran, and is to be interpreted within the specific context of exonerating Mary and her child from the charges that were made against them and is not a general statement. The specific mention of Mary and Jesus in this hadith may also be taken to represent a class of people, in keeping with the Arabic language and the Quranic verse [O Satan] surely thou shalt have no power over My servants, except such of the erring ones as choose to follow thee (15:42) | Does this view contradict the belief that Mary was also born to a virgin mother ? | 5731070b05b4da19006bcce6 | 224 | her sinless birth is thus independent of the Christian docrtrine of original sin as no such doctrine exists in Islam |
90 | Others have rejected that the doctrine of Immaculate Conception exists in Islam, the Quranic account does not confirm the Immaculate Conception exclusively for Mary as in Islam every human child is born pure and immaculate, her sinless birth is thus independent of the Christian docrtrine of original sin as no such doctrine exists in Islam. Moreover, Hannah's prayer in the Quran for her child to remain protected from Satan (Shayṭān) was said after it had already been born, not before and expresses a natural concern any righteous parent would have. The Muslim tradition or hadith, which states that the only children born without the "touch of Satan," were Mary and Jesus. should therefore not be taken in isolation from the Quran, and is to be interpreted within the specific context of exonerating Mary and her child from the charges that were made against them and is not a general statement. The specific mention of Mary and Jesus in this hadith may also be taken to represent a class of people, in keeping with the Arabic language and the Quranic verse [O Satan] surely thou shalt have no power over My servants, except such of the erring ones as choose to follow thee (15:42) | What view did the Qua-ran take on the sinful ways in which Mary could have been conceived ? | 5731070b05b4da19006bcce7 | 557 | Muslim tradition or hadith, which states that the only children born without the "touch of Satan," were Mary and Jesus. |
91 | Others have rejected that the doctrine of Immaculate Conception exists in Islam, the Quranic account does not confirm the Immaculate Conception exclusively for Mary as in Islam every human child is born pure and immaculate, her sinless birth is thus independent of the Christian docrtrine of original sin as no such doctrine exists in Islam. Moreover, Hannah's prayer in the Quran for her child to remain protected from Satan (Shayṭān) was said after it had already been born, not before and expresses a natural concern any righteous parent would have. The Muslim tradition or hadith, which states that the only children born without the "touch of Satan," were Mary and Jesus. should therefore not be taken in isolation from the Quran, and is to be interpreted within the specific context of exonerating Mary and her child from the charges that were made against them and is not a general statement. The specific mention of Mary and Jesus in this hadith may also be taken to represent a class of people, in keeping with the Arabic language and the Quranic verse [O Satan] surely thou shalt have no power over My servants, except such of the erring ones as choose to follow thee (15:42) | What is the name of the prayer that is listed in the Qua-ran is used to enact a safeguard on kids from the the devil ? | 5731070b05b4da19006bcce8 | 352 | Hannah's prayer in the Quran for her child to remain protected from Satan |
92 | Further claims were made that the Roman Catholic Church derives its doctrine from the Islamic teaching. In volume 5 of his Decline and Fall of the Roman Empire, published in 1788, Edward Gibbon wrote: "The Latin Church has not disdained to borrow from the Koran the immaculate conception of his virgin mother." That he was speaking of her immaculate conception by her mother, not of her own virginal conception of Jesus, is shown by his footnote: "In the xiith century the immaculate conception was condemned by St. Bernard as a presumptuous novelty." In the aftermath of the definition of the dogma in 1854, this charge was repeated: "Strange as it may appear, that the doctrine which the church of Rome has promulgated, with so much pomp and ceremony, 'for the destruction of all heresies, and the confirmation of the faith of her adherents', should have its origin in the Mohametan Bible; yet the testimony of such authorities as Gibbon, and Sale, and Forster, and Gagnier, and Maracci, leave no doubt as to the marvellous fact." | What did the writer of a 1788 multi-volumed text say concerning plagiarism and the Roman Catholic Church ? | 573108b205b4da19006bcd00 | 202 | The Latin Church has not disdained to borrow from the Koran the immaculate conception of his virgin mother |
93 | Further claims were made that the Roman Catholic Church derives its doctrine from the Islamic teaching. In volume 5 of his Decline and Fall of the Roman Empire, published in 1788, Edward Gibbon wrote: "The Latin Church has not disdained to borrow from the Koran the immaculate conception of his virgin mother." That he was speaking of her immaculate conception by her mother, not of her own virginal conception of Jesus, is shown by his footnote: "In the xiith century the immaculate conception was condemned by St. Bernard as a presumptuous novelty." In the aftermath of the definition of the dogma in 1854, this charge was repeated: "Strange as it may appear, that the doctrine which the church of Rome has promulgated, with so much pomp and ceremony, 'for the destruction of all heresies, and the confirmation of the faith of her adherents', should have its origin in the Mohametan Bible; yet the testimony of such authorities as Gibbon, and Sale, and Forster, and Gagnier, and Maracci, leave no doubt as to the marvellous fact." | Who is the author of the texts entailed in the fifth part of the the collection about the Roman Catholic Church ? | 573108b205b4da19006bcd01 | 180 | Edward Gibbon |
94 | Further claims were made that the Roman Catholic Church derives its doctrine from the Islamic teaching. In volume 5 of his Decline and Fall of the Roman Empire, published in 1788, Edward Gibbon wrote: "The Latin Church has not disdained to borrow from the Koran the immaculate conception of his virgin mother." That he was speaking of her immaculate conception by her mother, not of her own virginal conception of Jesus, is shown by his footnote: "In the xiith century the immaculate conception was condemned by St. Bernard as a presumptuous novelty." In the aftermath of the definition of the dogma in 1854, this charge was repeated: "Strange as it may appear, that the doctrine which the church of Rome has promulgated, with so much pomp and ceremony, 'for the destruction of all heresies, and the confirmation of the faith of her adherents', should have its origin in the Mohametan Bible; yet the testimony of such authorities as Gibbon, and Sale, and Forster, and Gagnier, and Maracci, leave no doubt as to the marvellous fact." | What was the group of volumes titled ? | 573108b205b4da19006bcd02 | 123 | Decline and Fall of the Roman Empire |
95 | Further claims were made that the Roman Catholic Church derives its doctrine from the Islamic teaching. In volume 5 of his Decline and Fall of the Roman Empire, published in 1788, Edward Gibbon wrote: "The Latin Church has not disdained to borrow from the Koran the immaculate conception of his virgin mother." That he was speaking of her immaculate conception by her mother, not of her own virginal conception of Jesus, is shown by his footnote: "In the xiith century the immaculate conception was condemned by St. Bernard as a presumptuous novelty." In the aftermath of the definition of the dogma in 1854, this charge was repeated: "Strange as it may appear, that the doctrine which the church of Rome has promulgated, with so much pomp and ceremony, 'for the destruction of all heresies, and the confirmation of the faith of her adherents', should have its origin in the Mohametan Bible; yet the testimony of such authorities as Gibbon, and Sale, and Forster, and Gagnier, and Maracci, leave no doubt as to the marvellous fact." | Where does the author state that the Roman Catholic Church received her facts and confirmations ? | 573108b205b4da19006bcd03 | 875 | Mohametan Bible |
96 | The Roman Missal and the Roman Rite Liturgy of the Hours naturally includes references to Mary's immaculate conception in the feast of the Immaculate Conception. An example is the antiphon that begins: "Tota pulchra es, Maria, et macula originalis non est in te" (You are all beautiful, Mary, and the original stain [of sin] is not in you. Your clothing is white as snow, and your face is like the sun. You are all beautiful, Mary, and the original stain [of sin] is not in you. You are the glory of Jerusalem, you are the joy of Israel, you give honour to our people. You are all beautiful, Mary.) On the basis of the original Gregorian chant music, polyphonic settings have been composed by Anton Bruckner, Pablo Casals, Maurice Duruflé, Grzegorz Gerwazy Gorczycki, no:Ola Gjeilo, José Maurício Nunes Garcia, and Nikolaus Schapfl, | What color garment is used in traditional chants to represent the purity of Mary's conception ? | 57310b70497a881900248b23 | 340 | Your clothing is white as snow, |
97 | The Roman Missal and the Roman Rite Liturgy of the Hours naturally includes references to Mary's immaculate conception in the feast of the Immaculate Conception. An example is the antiphon that begins: "Tota pulchra es, Maria, et macula originalis non est in te" (You are all beautiful, Mary, and the original stain [of sin] is not in you. Your clothing is white as snow, and your face is like the sun. You are all beautiful, Mary, and the original stain [of sin] is not in you. You are the glory of Jerusalem, you are the joy of Israel, you give honour to our people. You are all beautiful, Mary.) On the basis of the original Gregorian chant music, polyphonic settings have been composed by Anton Bruckner, Pablo Casals, Maurice Duruflé, Grzegorz Gerwazy Gorczycki, no:Ola Gjeilo, José Maurício Nunes Garcia, and Nikolaus Schapfl, | The rituals for the correct way to enjoy Mass is listed in what text ? | 57310b70497a881900248b24 | 0 | The Roman Missal |
98 | The Roman Missal and the Roman Rite Liturgy of the Hours naturally includes references to Mary's immaculate conception in the feast of the Immaculate Conception. An example is the antiphon that begins: "Tota pulchra es, Maria, et macula originalis non est in te" (You are all beautiful, Mary, and the original stain [of sin] is not in you. Your clothing is white as snow, and your face is like the sun. You are all beautiful, Mary, and the original stain [of sin] is not in you. You are the glory of Jerusalem, you are the joy of Israel, you give honour to our people. You are all beautiful, Mary.) On the basis of the original Gregorian chant music, polyphonic settings have been composed by Anton Bruckner, Pablo Casals, Maurice Duruflé, Grzegorz Gerwazy Gorczycki, no:Ola Gjeilo, José Maurício Nunes Garcia, and Nikolaus Schapfl, | What official writings give specific prayers for each hours of the day for Catholics ? | 57310b70497a881900248b25 | 25 | Roman Rite Liturgy of the Hours |
99 | The Roman Missal and the Roman Rite Liturgy of the Hours naturally includes references to Mary's immaculate conception in the feast of the Immaculate Conception. An example is the antiphon that begins: "Tota pulchra es, Maria, et macula originalis non est in te" (You are all beautiful, Mary, and the original stain [of sin] is not in you. Your clothing is white as snow, and your face is like the sun. You are all beautiful, Mary, and the original stain [of sin] is not in you. You are the glory of Jerusalem, you are the joy of Israel, you give honour to our people. You are all beautiful, Mary.) On the basis of the original Gregorian chant music, polyphonic settings have been composed by Anton Bruckner, Pablo Casals, Maurice Duruflé, Grzegorz Gerwazy Gorczycki, no:Ola Gjeilo, José Maurício Nunes Garcia, and Nikolaus Schapfl, | What type of melodic, rhythmic, and harmonic changes have been made by composers but are based on the works that are monophonic and unaccompanied sacred song? | 57310b70497a881900248b26 | 651 | polyphonic settings have been composed |
100 | The popularity of this particular representation of The Immaculate Conception spread across the rest of Europe, and has since remained the best known artistic depiction of the concept: in a heavenly realm, moments after her creation, the spirit of Mary (in the form of a young woman) looks up in awe at (or bows her head to) God. The moon is under her feet and a halo of twelve stars surround her head, possibly a reference to "a woman clothed with the sun" from Revelation 12:1-2. Additional imagery may include clouds, a golden light, and cherubs. In some paintings the cherubim are holding lilies and roses, flowers often associated with Mary. | What became very popular symbol among the who believed Mary had a Virgin for a mother ? | 57310cad05b4da19006bcd2a | 185 | in a heavenly realm, moments after her creation, the spirit of Mary (in the form of a young woman) looks up in awe at (or bows her head to) God |
101 | The popularity of this particular representation of The Immaculate Conception spread across the rest of Europe, and has since remained the best known artistic depiction of the concept: in a heavenly realm, moments after her creation, the spirit of Mary (in the form of a young woman) looks up in awe at (or bows her head to) God. The moon is under her feet and a halo of twelve stars surround her head, possibly a reference to "a woman clothed with the sun" from Revelation 12:1-2. Additional imagery may include clouds, a golden light, and cherubs. In some paintings the cherubim are holding lilies and roses, flowers often associated with Mary. | What does Mary stand upon in this symbol? | 57310cad05b4da19006bcd2b | 334 | moon is under her feet |
102 | The popularity of this particular representation of The Immaculate Conception spread across the rest of Europe, and has since remained the best known artistic depiction of the concept: in a heavenly realm, moments after her creation, the spirit of Mary (in the form of a young woman) looks up in awe at (or bows her head to) God. The moon is under her feet and a halo of twelve stars surround her head, possibly a reference to "a woman clothed with the sun" from Revelation 12:1-2. Additional imagery may include clouds, a golden light, and cherubs. In some paintings the cherubim are holding lilies and roses, flowers often associated with Mary. | What does Mary where atop her hair that twinkles in the symbol ? | 57310cad05b4da19006bcd2c | 361 | a halo of twelve stars surround her head |
103 | The popularity of this particular representation of The Immaculate Conception spread across the rest of Europe, and has since remained the best known artistic depiction of the concept: in a heavenly realm, moments after her creation, the spirit of Mary (in the form of a young woman) looks up in awe at (or bows her head to) God. The moon is under her feet and a halo of twelve stars surround her head, possibly a reference to "a woman clothed with the sun" from Revelation 12:1-2. Additional imagery may include clouds, a golden light, and cherubs. In some paintings the cherubim are holding lilies and roses, flowers often associated with Mary. | What else can be found in the symbol with Mary that may vary in different versions ? | 57310cad05b4da19006bcd2d | 513 | clouds, a golden light, and cherubs. In some paintings the cherubim are holding lilies and roses, flowers often associated with Mary. |
0 | Namibia has free education for both Primary and secondary education levels. Grades 1–7 are primary level, grades 8–12 secondary. In 1998, there were 400,325 Namibian students in primary school and 115,237 students in secondary schools. The pupil-teacher ratio in 1999 was estimated at 32:1, with about 8% of the GDP being spent on education. Curriculum development, educational research, and professional development of teachers is centrally organised by the National Institute for Educational Development (NIED) in Okahandja. | What is the cost of primary and secondary education in Namibia? | 5730b68b069b5314008322a9 | 12 | free |
1 | Namibia has free education for both Primary and secondary education levels. Grades 1–7 are primary level, grades 8–12 secondary. In 1998, there were 400,325 Namibian students in primary school and 115,237 students in secondary schools. The pupil-teacher ratio in 1999 was estimated at 32:1, with about 8% of the GDP being spent on education. Curriculum development, educational research, and professional development of teachers is centrally organised by the National Institute for Educational Development (NIED) in Okahandja. | How many Namibian students were recorded in 1998 in primary school? | 5730b68b069b5314008322aa | 149 | 4,00,325 |
2 | Namibia has free education for both Primary and secondary education levels. Grades 1–7 are primary level, grades 8–12 secondary. In 1998, there were 400,325 Namibian students in primary school and 115,237 students in secondary schools. The pupil-teacher ratio in 1999 was estimated at 32:1, with about 8% of the GDP being spent on education. Curriculum development, educational research, and professional development of teachers is centrally organised by the National Institute for Educational Development (NIED) in Okahandja. | How many Namibian students were recorded in 1998 in secondary schools? | 5730b68b069b5314008322ab | 197 | 1,15,237 |
3 | Namibia has free education for both Primary and secondary education levels. Grades 1–7 are primary level, grades 8–12 secondary. In 1998, there were 400,325 Namibian students in primary school and 115,237 students in secondary schools. The pupil-teacher ratio in 1999 was estimated at 32:1, with about 8% of the GDP being spent on education. Curriculum development, educational research, and professional development of teachers is centrally organised by the National Institute for Educational Development (NIED) in Okahandja. | What was the pupil-teacher ratio in Namibia in 1999? | 5730b68b069b5314008322ac | 285 | 32:01:00 |
4 | Namibia has free education for both Primary and secondary education levels. Grades 1–7 are primary level, grades 8–12 secondary. In 1998, there were 400,325 Namibian students in primary school and 115,237 students in secondary schools. The pupil-teacher ratio in 1999 was estimated at 32:1, with about 8% of the GDP being spent on education. Curriculum development, educational research, and professional development of teachers is centrally organised by the National Institute for Educational Development (NIED) in Okahandja. | What develops the curriculum as well as other educational resources in Namibia? | 5730b68b069b5314008322ad | 459 | National Institute for Educational Development |
5 | Namibia (i/nəˈmɪbiə/, /næˈ-/), officially the Republic of Namibia (German: Republik Namibia (help·info); Afrikaans: Republiek van Namibië) is a country in southern Africa whose western border is the Atlantic Ocean. It shares land borders with Zambia and Angola to the north, Botswana to the east and South Africa to the south and east. Although it does not border Zimbabwe, a part of less than 200 metres of the Zambezi River (essentially a small bulge in Botswana to achieve a Botswana/Zambia micro-border) separates it from that country. Namibia gained independence from South Africa on 21 March 1990, following the Namibian War of Independence. Its capital and largest city is Windhoek, and it is a member state of the United Nations (UN), the Southern African Development Community (SADC), the African Union (AU), and the Commonwealth of Nations. | What is the Afrikaans name for Namibia? | 5730b76c8ab72b1400f9c6e6 | 131 | Namibië |
6 | Namibia (i/nəˈmɪbiə/, /næˈ-/), officially the Republic of Namibia (German: Republik Namibia (help·info); Afrikaans: Republiek van Namibië) is a country in southern Africa whose western border is the Atlantic Ocean. It shares land borders with Zambia and Angola to the north, Botswana to the east and South Africa to the south and east. Although it does not border Zimbabwe, a part of less than 200 metres of the Zambezi River (essentially a small bulge in Botswana to achieve a Botswana/Zambia micro-border) separates it from that country. Namibia gained independence from South Africa on 21 March 1990, following the Namibian War of Independence. Its capital and largest city is Windhoek, and it is a member state of the United Nations (UN), the Southern African Development Community (SADC), the African Union (AU), and the Commonwealth of Nations. | Where in Africa is Namibia? | 5730b76c8ab72b1400f9c6e7 | 156 | southern |
7 | Namibia (i/nəˈmɪbiə/, /næˈ-/), officially the Republic of Namibia (German: Republik Namibia (help·info); Afrikaans: Republiek van Namibië) is a country in southern Africa whose western border is the Atlantic Ocean. It shares land borders with Zambia and Angola to the north, Botswana to the east and South Africa to the south and east. Although it does not border Zimbabwe, a part of less than 200 metres of the Zambezi River (essentially a small bulge in Botswana to achieve a Botswana/Zambia micro-border) separates it from that country. Namibia gained independence from South Africa on 21 March 1990, following the Namibian War of Independence. Its capital and largest city is Windhoek, and it is a member state of the United Nations (UN), the Southern African Development Community (SADC), the African Union (AU), and the Commonwealth of Nations. | What ocean borders Namibia? | 5730b76c8ab72b1400f9c6e8 | 200 | Atlantic Ocean |
8 | Namibia (i/nəˈmɪbiə/, /næˈ-/), officially the Republic of Namibia (German: Republik Namibia (help·info); Afrikaans: Republiek van Namibië) is a country in southern Africa whose western border is the Atlantic Ocean. It shares land borders with Zambia and Angola to the north, Botswana to the east and South Africa to the south and east. Although it does not border Zimbabwe, a part of less than 200 metres of the Zambezi River (essentially a small bulge in Botswana to achieve a Botswana/Zambia micro-border) separates it from that country. Namibia gained independence from South Africa on 21 March 1990, following the Namibian War of Independence. Its capital and largest city is Windhoek, and it is a member state of the United Nations (UN), the Southern African Development Community (SADC), the African Union (AU), and the Commonwealth of Nations. | How far away is Namibia to the Zambezi River? | 5730b76c8ab72b1400f9c6e9 | 395 | 200 metres |
9 | Namibia (i/nəˈmɪbiə/, /næˈ-/), officially the Republic of Namibia (German: Republik Namibia (help·info); Afrikaans: Republiek van Namibië) is a country in southern Africa whose western border is the Atlantic Ocean. It shares land borders with Zambia and Angola to the north, Botswana to the east and South Africa to the south and east. Although it does not border Zimbabwe, a part of less than 200 metres of the Zambezi River (essentially a small bulge in Botswana to achieve a Botswana/Zambia micro-border) separates it from that country. Namibia gained independence from South Africa on 21 March 1990, following the Namibian War of Independence. Its capital and largest city is Windhoek, and it is a member state of the United Nations (UN), the Southern African Development Community (SADC), the African Union (AU), and the Commonwealth of Nations. | When did Namibia gain independence from South Africa? | 5730b76c8ab72b1400f9c6ea | 590 | 21-Mar-90 |
10 | The dry lands of Namibia were inhabited since early times by San, Damara, and Namaqua, and since about the 14th century AD by immigrating Bantu who came with the Bantu expansion. Most of the territory became a German Imperial protectorate in 1884 and remained a German colony until the end of World War I. In 1920, the League of Nations mandated the country to South Africa, which imposed its laws and, from 1948, its apartheid policy. The port of Walvis Bay and the offshore Penguin Islands had been annexed by the Cape Colony under the British crown by 1878 and had become an integral part of the new Union of South Africa at its creation in 1910. | When did Bantu immigrate to Namibia? | 5730b7f28ab72b1400f9c6f0 | 107 | 14th century |
11 | The dry lands of Namibia were inhabited since early times by San, Damara, and Namaqua, and since about the 14th century AD by immigrating Bantu who came with the Bantu expansion. Most of the territory became a German Imperial protectorate in 1884 and remained a German colony until the end of World War I. In 1920, the League of Nations mandated the country to South Africa, which imposed its laws and, from 1948, its apartheid policy. The port of Walvis Bay and the offshore Penguin Islands had been annexed by the Cape Colony under the British crown by 1878 and had become an integral part of the new Union of South Africa at its creation in 1910. | When did Namibia become German Imperial protectorate? | 5730b7f28ab72b1400f9c6f1 | 242 | 1884 |
12 | The dry lands of Namibia were inhabited since early times by San, Damara, and Namaqua, and since about the 14th century AD by immigrating Bantu who came with the Bantu expansion. Most of the territory became a German Imperial protectorate in 1884 and remained a German colony until the end of World War I. In 1920, the League of Nations mandated the country to South Africa, which imposed its laws and, from 1948, its apartheid policy. The port of Walvis Bay and the offshore Penguin Islands had been annexed by the Cape Colony under the British crown by 1878 and had become an integral part of the new Union of South Africa at its creation in 1910. | When did Namibia stop being a German colony? | 5730b7f28ab72b1400f9c6f2 | 286 | end of World War I |
13 | The dry lands of Namibia were inhabited since early times by San, Damara, and Namaqua, and since about the 14th century AD by immigrating Bantu who came with the Bantu expansion. Most of the territory became a German Imperial protectorate in 1884 and remained a German colony until the end of World War I. In 1920, the League of Nations mandated the country to South Africa, which imposed its laws and, from 1948, its apartheid policy. The port of Walvis Bay and the offshore Penguin Islands had been annexed by the Cape Colony under the British crown by 1878 and had become an integral part of the new Union of South Africa at its creation in 1910. | What year did the League of Nations mandate Namibia to South Africa? | 5730b7f28ab72b1400f9c6f3 | 309 | 1920 |
14 | The dry lands of Namibia were inhabited since early times by San, Damara, and Namaqua, and since about the 14th century AD by immigrating Bantu who came with the Bantu expansion. Most of the territory became a German Imperial protectorate in 1884 and remained a German colony until the end of World War I. In 1920, the League of Nations mandated the country to South Africa, which imposed its laws and, from 1948, its apartheid policy. The port of Walvis Bay and the offshore Penguin Islands had been annexed by the Cape Colony under the British crown by 1878 and had become an integral part of the new Union of South Africa at its creation in 1910. | When did South Africa impose the apartheid policy on Namibia? | 5730b7f28ab72b1400f9c6f4 | 408 | 1948 |
15 | Uprisings and demands by African leaders led the UN to assume direct responsibility over the territory. It recognised the South West Africa People's Organisation (SWAPO) as the official representative of the Namibian people in 1973. Namibia, however, remained under South African administration during this time as South-West Africa. Following internal violence, South Africa installed an interim administration in Namibia in 1985. Namibia obtained full independence from South Africa in 1990, with the exception of Walvis Bay and the Penguin Islands, which remained under South African control until 1994. | What does SWAPO stand for? | 5730b8912461fd1900a9cfe7 | 122 | South West Africa People's Organisation |
16 | Uprisings and demands by African leaders led the UN to assume direct responsibility over the territory. It recognised the South West Africa People's Organisation (SWAPO) as the official representative of the Namibian people in 1973. Namibia, however, remained under South African administration during this time as South-West Africa. Following internal violence, South Africa installed an interim administration in Namibia in 1985. Namibia obtained full independence from South Africa in 1990, with the exception of Walvis Bay and the Penguin Islands, which remained under South African control until 1994. | When was SWAPO designated as the representative of Namibian people? | 5730b8912461fd1900a9cfe8 | 227 | 1973 |
17 | Uprisings and demands by African leaders led the UN to assume direct responsibility over the territory. It recognised the South West Africa People's Organisation (SWAPO) as the official representative of the Namibian people in 1973. Namibia, however, remained under South African administration during this time as South-West Africa. Following internal violence, South Africa installed an interim administration in Namibia in 1985. Namibia obtained full independence from South Africa in 1990, with the exception of Walvis Bay and the Penguin Islands, which remained under South African control until 1994. | When Namibia was under South African administration, what was it called? | 5730b8912461fd1900a9cfe9 | 315 | South-West Africa. |
18 | Uprisings and demands by African leaders led the UN to assume direct responsibility over the territory. It recognised the South West Africa People's Organisation (SWAPO) as the official representative of the Namibian people in 1973. Namibia, however, remained under South African administration during this time as South-West Africa. Following internal violence, South Africa installed an interim administration in Namibia in 1985. Namibia obtained full independence from South Africa in 1990, with the exception of Walvis Bay and the Penguin Islands, which remained under South African control until 1994. | Why did South Africa install an interim administration in Namibia? | 5730b8912461fd1900a9cfea | 344 | internal violence |
19 | Uprisings and demands by African leaders led the UN to assume direct responsibility over the territory. It recognised the South West Africa People's Organisation (SWAPO) as the official representative of the Namibian people in 1973. Namibia, however, remained under South African administration during this time as South-West Africa. Following internal violence, South Africa installed an interim administration in Namibia in 1985. Namibia obtained full independence from South Africa in 1990, with the exception of Walvis Bay and the Penguin Islands, which remained under South African control until 1994. | When did Namibia obtain full independence? | 5730b8912461fd1900a9cfeb | 488 | 1990 |
20 | The dry lands of Namibia were inhabited since early times by San, Damara, Nama and, since about the 14th century AD, by immigrating Bantu who came with the Bantu expansion from central Africa. From the late 18th century onwards, Orlam clans from the Cape Colony crossed the Orange River and moved into the area that today is southern Namibia. Their encounters with the nomadic Nama tribes were largely peaceful. The missionaries accompanying the Orlams were well received by them, the right to use waterholes and grazing was granted against an annual payment. On their way further northwards, however, the Orlams encountered clans of the Herero tribe at Windhoek, Gobabis, and Okahandja which were less accommodating. The Nama-Herero War broke out in 1880, with hostilities ebbing only when Imperial Germany deployed troops to the contested places and cemented the status quo between Nama, Orlams, and Herero. | Orlam clans crossed which river to migrate to Namibia? | 5730be1f8ab72b1400f9c750 | 274 | Orange River |
21 | The dry lands of Namibia were inhabited since early times by San, Damara, Nama and, since about the 14th century AD, by immigrating Bantu who came with the Bantu expansion from central Africa. From the late 18th century onwards, Orlam clans from the Cape Colony crossed the Orange River and moved into the area that today is southern Namibia. Their encounters with the nomadic Nama tribes were largely peaceful. The missionaries accompanying the Orlams were well received by them, the right to use waterholes and grazing was granted against an annual payment. On their way further northwards, however, the Orlams encountered clans of the Herero tribe at Windhoek, Gobabis, and Okahandja which were less accommodating. The Nama-Herero War broke out in 1880, with hostilities ebbing only when Imperial Germany deployed troops to the contested places and cemented the status quo between Nama, Orlams, and Herero. | What area of Namibia did Orlam clans settle in? | 5730be1f8ab72b1400f9c751 | 325 | southern Namibia |
22 | The dry lands of Namibia were inhabited since early times by San, Damara, Nama and, since about the 14th century AD, by immigrating Bantu who came with the Bantu expansion from central Africa. From the late 18th century onwards, Orlam clans from the Cape Colony crossed the Orange River and moved into the area that today is southern Namibia. Their encounters with the nomadic Nama tribes were largely peaceful. The missionaries accompanying the Orlams were well received by them, the right to use waterholes and grazing was granted against an annual payment. On their way further northwards, however, the Orlams encountered clans of the Herero tribe at Windhoek, Gobabis, and Okahandja which were less accommodating. The Nama-Herero War broke out in 1880, with hostilities ebbing only when Imperial Germany deployed troops to the contested places and cemented the status quo between Nama, Orlams, and Herero. | When did Orlam clans settle in Namibia? | 5730be1f8ab72b1400f9c752 | 207 | 18th century |
23 | The dry lands of Namibia were inhabited since early times by San, Damara, Nama and, since about the 14th century AD, by immigrating Bantu who came with the Bantu expansion from central Africa. From the late 18th century onwards, Orlam clans from the Cape Colony crossed the Orange River and moved into the area that today is southern Namibia. Their encounters with the nomadic Nama tribes were largely peaceful. The missionaries accompanying the Orlams were well received by them, the right to use waterholes and grazing was granted against an annual payment. On their way further northwards, however, the Orlams encountered clans of the Herero tribe at Windhoek, Gobabis, and Okahandja which were less accommodating. The Nama-Herero War broke out in 1880, with hostilities ebbing only when Imperial Germany deployed troops to the contested places and cemented the status quo between Nama, Orlams, and Herero. | When did the Nama-Herero war begin? | 5730be1f8ab72b1400f9c753 | 751 | 1880 |
24 | The dry lands of Namibia were inhabited since early times by San, Damara, Nama and, since about the 14th century AD, by immigrating Bantu who came with the Bantu expansion from central Africa. From the late 18th century onwards, Orlam clans from the Cape Colony crossed the Orange River and moved into the area that today is southern Namibia. Their encounters with the nomadic Nama tribes were largely peaceful. The missionaries accompanying the Orlams were well received by them, the right to use waterholes and grazing was granted against an annual payment. On their way further northwards, however, the Orlams encountered clans of the Herero tribe at Windhoek, Gobabis, and Okahandja which were less accommodating. The Nama-Herero War broke out in 1880, with hostilities ebbing only when Imperial Germany deployed troops to the contested places and cemented the status quo between Nama, Orlams, and Herero. | Who deployed troops to start the Nama-Herero war? | 5730be1f8ab72b1400f9c754 | 791 | Imperial Germany |
25 | The first Europeans to disembark and explore the region were the Portuguese navigators Diogo Cão in 1485 and Bartolomeu Dias in 1486; still the region was not claimed by the Portuguese crown. However, like most of Sub-Saharan Africa, Namibia was not extensively explored by Europeans until the 19th century, when traders and settlers arrived, principally from Germany and Sweden. In the late 19th century Dorsland trekkers crossed the area on their way from the Transvaal to Angola. Some of them settled in Namibia instead of continuing their journey. | When did Bartolomeu Dias explore Namibia? | 5730cae6aca1c71400fe5acb | 128 | 1486 |
26 | The first Europeans to disembark and explore the region were the Portuguese navigators Diogo Cão in 1485 and Bartolomeu Dias in 1486; still the region was not claimed by the Portuguese crown. However, like most of Sub-Saharan Africa, Namibia was not extensively explored by Europeans until the 19th century, when traders and settlers arrived, principally from Germany and Sweden. In the late 19th century Dorsland trekkers crossed the area on their way from the Transvaal to Angola. Some of them settled in Namibia instead of continuing their journey. | What nationality were the first navigators to explore Namibia come from? | 5730cae6aca1c71400fe5acc | 65 | Portuguese |
27 | The first Europeans to disembark and explore the region were the Portuguese navigators Diogo Cão in 1485 and Bartolomeu Dias in 1486; still the region was not claimed by the Portuguese crown. However, like most of Sub-Saharan Africa, Namibia was not extensively explored by Europeans until the 19th century, when traders and settlers arrived, principally from Germany and Sweden. In the late 19th century Dorsland trekkers crossed the area on their way from the Transvaal to Angola. Some of them settled in Namibia instead of continuing their journey. | When did Diogo Cao explore Namibia? | 5730cae6aca1c71400fe5acd | 100 | 1485 |
28 | The first Europeans to disembark and explore the region were the Portuguese navigators Diogo Cão in 1485 and Bartolomeu Dias in 1486; still the region was not claimed by the Portuguese crown. However, like most of Sub-Saharan Africa, Namibia was not extensively explored by Europeans until the 19th century, when traders and settlers arrived, principally from Germany and Sweden. In the late 19th century Dorsland trekkers crossed the area on their way from the Transvaal to Angola. Some of them settled in Namibia instead of continuing their journey. | Along with Swedish settlers, what other country's settlers inhabited in Namibia first? | 5730cae6aca1c71400fe5ace | 360 | Germany |
29 | The first Europeans to disembark and explore the region were the Portuguese navigators Diogo Cão in 1485 and Bartolomeu Dias in 1486; still the region was not claimed by the Portuguese crown. However, like most of Sub-Saharan Africa, Namibia was not extensively explored by Europeans until the 19th century, when traders and settlers arrived, principally from Germany and Sweden. In the late 19th century Dorsland trekkers crossed the area on their way from the Transvaal to Angola. Some of them settled in Namibia instead of continuing their journey. | Settlers on their way to Angola settled in Namibia instead of going where? | 5730cae6aca1c71400fe5acf | 475 | Angola |
30 | From 1904 to 1907, the Herero and the Namaqua took up arms against the Germans and in calculated punitive action by the German occupiers, the 'first genocide of the Twentieth Century' was committed. In the Herero and Namaqua genocide, 10,000 Nama (half the population) and approximately 65,000 Hereros (about 80% of the population) were systematically murdered. The survivors, when finally released from detention, were subjected to a policy of dispossession, deportation, forced labour, racial segregation and discrimination in a system that in many ways anticipated apartheid. | Herero and what other group took action against German occupiers? | 5730cea4aca1c71400fe5ad9 | 38 | Namaqua |
31 | From 1904 to 1907, the Herero and the Namaqua took up arms against the Germans and in calculated punitive action by the German occupiers, the 'first genocide of the Twentieth Century' was committed. In the Herero and Namaqua genocide, 10,000 Nama (half the population) and approximately 65,000 Hereros (about 80% of the population) were systematically murdered. The survivors, when finally released from detention, were subjected to a policy of dispossession, deportation, forced labour, racial segregation and discrimination in a system that in many ways anticipated apartheid. | When did two clans take up action against the German occupiers? | 5730cea4aca1c71400fe5ada | 5 | 1904 to 1907 |
32 | From 1904 to 1907, the Herero and the Namaqua took up arms against the Germans and in calculated punitive action by the German occupiers, the 'first genocide of the Twentieth Century' was committed. In the Herero and Namaqua genocide, 10,000 Nama (half the population) and approximately 65,000 Hereros (about 80% of the population) were systematically murdered. The survivors, when finally released from detention, were subjected to a policy of dispossession, deportation, forced labour, racial segregation and discrimination in a system that in many ways anticipated apartheid. | What was the war against the German occupiers considered? | 5730cea4aca1c71400fe5adb | 143 | first genocide of the Twentieth Century |
33 | From 1904 to 1907, the Herero and the Namaqua took up arms against the Germans and in calculated punitive action by the German occupiers, the 'first genocide of the Twentieth Century' was committed. In the Herero and Namaqua genocide, 10,000 Nama (half the population) and approximately 65,000 Hereros (about 80% of the population) were systematically murdered. The survivors, when finally released from detention, were subjected to a policy of dispossession, deportation, forced labour, racial segregation and discrimination in a system that in many ways anticipated apartheid. | How many Herero's were killed in the war against German occupiers? | 5730cea4aca1c71400fe5adc | 287 | 65,000 |
34 | From 1904 to 1907, the Herero and the Namaqua took up arms against the Germans and in calculated punitive action by the German occupiers, the 'first genocide of the Twentieth Century' was committed. In the Herero and Namaqua genocide, 10,000 Nama (half the population) and approximately 65,000 Hereros (about 80% of the population) were systematically murdered. The survivors, when finally released from detention, were subjected to a policy of dispossession, deportation, forced labour, racial segregation and discrimination in a system that in many ways anticipated apartheid. | How many Nama's were killed in the war against German occupiers? | 5730cea4aca1c71400fe5add | 235 | 10,000 |
35 | South Africa occupied the colony in 1915 after defeating the German force during World War I and administered it from 1919 onward as a League of Nations mandate territory. Although the South African government desired to incorporate 'South-West Africa' into its territory, it never officially did so, although it was administered as the de facto 'fifth province', with the white minority having representation in the whites-only Parliament of South Africa, as well as electing their own local administration the SWA Legislative Assembly. The South African government also appointed the SWA administrator, who had extensive powers. Following the League's replacement by the United Nations in 1946, South Africa refused to surrender its earlier mandate to be replaced by a United Nations Trusteeship agreement, requiring closer international monitoring of the territory's administration (along with a definite independence schedule). The Herero Chief's Council submitted a number of petitions to the UN calling for it to grant Namibia independence during the 1950s. During the 1960s, when European powers granted independence to their colonies and trust territories in Africa, pressure mounted on South Africa to do so in Namibia. In 1966 the International Court of Justice dismissed a complaint brought by Ethiopia and Liberia against South Africa's continued presence in the territory, but the U.N. General Assembly subsequently revoked South Africa's mandate, while in 1971 the International Court of Justice issued an "advisory opinion" declaring South Africa's continued administration to be illegal. | When did South Africa occupy Namibia? | 5730cf87b54a4f140068cc76 | 36 | 1915 |
36 | South Africa occupied the colony in 1915 after defeating the German force during World War I and administered it from 1919 onward as a League of Nations mandate territory. Although the South African government desired to incorporate 'South-West Africa' into its territory, it never officially did so, although it was administered as the de facto 'fifth province', with the white minority having representation in the whites-only Parliament of South Africa, as well as electing their own local administration the SWA Legislative Assembly. The South African government also appointed the SWA administrator, who had extensive powers. Following the League's replacement by the United Nations in 1946, South Africa refused to surrender its earlier mandate to be replaced by a United Nations Trusteeship agreement, requiring closer international monitoring of the territory's administration (along with a definite independence schedule). The Herero Chief's Council submitted a number of petitions to the UN calling for it to grant Namibia independence during the 1950s. During the 1960s, when European powers granted independence to their colonies and trust territories in Africa, pressure mounted on South Africa to do so in Namibia. In 1966 the International Court of Justice dismissed a complaint brought by Ethiopia and Liberia against South Africa's continued presence in the territory, but the U.N. General Assembly subsequently revoked South Africa's mandate, while in 1971 the International Court of Justice issued an "advisory opinion" declaring South Africa's continued administration to be illegal. | When did South Africa refuse to surrender Namibia? | 5730cf87b54a4f140068cc77 | 691 | 1946 |
37 | South Africa occupied the colony in 1915 after defeating the German force during World War I and administered it from 1919 onward as a League of Nations mandate territory. Although the South African government desired to incorporate 'South-West Africa' into its territory, it never officially did so, although it was administered as the de facto 'fifth province', with the white minority having representation in the whites-only Parliament of South Africa, as well as electing their own local administration the SWA Legislative Assembly. The South African government also appointed the SWA administrator, who had extensive powers. Following the League's replacement by the United Nations in 1946, South Africa refused to surrender its earlier mandate to be replaced by a United Nations Trusteeship agreement, requiring closer international monitoring of the territory's administration (along with a definite independence schedule). The Herero Chief's Council submitted a number of petitions to the UN calling for it to grant Namibia independence during the 1950s. During the 1960s, when European powers granted independence to their colonies and trust territories in Africa, pressure mounted on South Africa to do so in Namibia. In 1966 the International Court of Justice dismissed a complaint brought by Ethiopia and Liberia against South Africa's continued presence in the territory, but the U.N. General Assembly subsequently revoked South Africa's mandate, while in 1971 the International Court of Justice issued an "advisory opinion" declaring South Africa's continued administration to be illegal. | Which council submitted petitions for Namibia's independence? | 5730cf87b54a4f140068cc78 | 936 | Herero Chief's Council |
38 | South Africa occupied the colony in 1915 after defeating the German force during World War I and administered it from 1919 onward as a League of Nations mandate territory. Although the South African government desired to incorporate 'South-West Africa' into its territory, it never officially did so, although it was administered as the de facto 'fifth province', with the white minority having representation in the whites-only Parliament of South Africa, as well as electing their own local administration the SWA Legislative Assembly. The South African government also appointed the SWA administrator, who had extensive powers. Following the League's replacement by the United Nations in 1946, South Africa refused to surrender its earlier mandate to be replaced by a United Nations Trusteeship agreement, requiring closer international monitoring of the territory's administration (along with a definite independence schedule). The Herero Chief's Council submitted a number of petitions to the UN calling for it to grant Namibia independence during the 1950s. During the 1960s, when European powers granted independence to their colonies and trust territories in Africa, pressure mounted on South Africa to do so in Namibia. In 1966 the International Court of Justice dismissed a complaint brought by Ethiopia and Liberia against South Africa's continued presence in the territory, but the U.N. General Assembly subsequently revoked South Africa's mandate, while in 1971 the International Court of Justice issued an "advisory opinion" declaring South Africa's continued administration to be illegal. | When did European powers grant independence to their colonies in Africa? | 5730cf87b54a4f140068cc79 | 1,075 | 1960s |
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