derek-thomas/squad-v1.1-t5-question-generation huggingface dataset:
Dominic's search for a close relationship with God was determined and unceasing. He rarely spoke, so little of his interior life is known. What is known about it comes from accounts written by people near to him. St. Cecilia remembered him as cheerful, charitable and full of unceasing vigor. From a number of accounts, singing was apparently one of Dominic's great delights. Dominic practiced self-scourging and would mortify himself as he prayed alone in the chapel at night for 'poor sinners.' He owned a single habit, refused to carry money, and would allow no one to serve him.

Question: What did Dominic greatly struggle with? Question: Who remembered Dominic as a cheerful fellow? Question: What did Dominic enjoy doing? Question: Who did Dominic pray for? Question: What did Dominic refuse to do?
The spirituality evidenced throughout all of the branches of the order reflects the spirit and intentions of its founder, though some of the elements of what later developed might have surprised the Castilian friar. Fundamentally, Dominic was "... a man of prayer who utilized the full resources of the learning available to him to preach, to teach, and even materially to assist those searching for the truth found in the gospel of Christ. It is that spirit which [Dominic] bequeathed to his followers".

Question: What type of man was Dominic? Question: What spirit did Dominic give to his followers? Question: Where did Dominic want his followers to look for truth?
Humbert of Romans, the master general of the order from 1254 to 1263, was a great administrator, as well as preacher and writer. It was under his tenure as master general that the sisters in the order were given official membership. Humbert was a great lover of languages, and encouraged linguistic studies among the Dominicans, primarily Arabic, because of the missionary work friars were pursuing amongst those led astray or forced to convert by Muslims in the Middle East. He also wanted his friars to reach excellence in their preaching, and this was his most lasting contribution to the order. The growth of the spirituality of young preachers was his first priority. He once cried to his students: "... consider how excellent this office [of preaching] is, because it is apostolic; how useful, because it is directly ordained for the salvation of souls; how perilous, because few have in them, or perform, what the office requires, for it is not without great danger ... , vol. xxv. (Lyon, 1677)

Question: Who was the Master general of the Dominican Order during the mid 1200s? Question: What years was Humbert of Rome the Master General? Question: What did Humbert do that was very significant during his time as Master general? Question: What did subject did Humbert love very much? Question: What language did Humbert want the Dominican Order members to learn?
Humbert is at the center of ascetic writers in the Dominican Order. In this role, he added significantly to its spirituality. His writings are permeated with "religious good sense," and he used uncomplicated language that could edify even the weakest member. Humbert advised his readers, "[Young Dominicans] are also to be instructed not to be eager to see visions or work miracles, since these avail little to salvation, and sometimes we are fooled by them; but rather they should be eager to do good in which salvation consists. Also, they should be taught not to be sad if they do not enjoy the divine consolations they hear others have; but they should know the loving Father for some reason sometimes withholds these. Again, they should learn that if they lack the grace of compunction or devotion they should not think they are not in the state of grace as long as they have good will, which is all that God regards".

Question: What did Humbert use to teach even weak members of the Dominican Order? Question: What did Humbert tell Dominican students to not concentrate on? Question: What did Humbert instruct the students not to be? Question: According to Humbert, what is all that God regards?
Another who contributed significantly to the spirituality of the order is Albertus Magnus, the only person of the period to be given the appellation "Great". His influence on the brotherhood permeated nearly every aspect of Dominican life. Albert was a scientist, philosopher, astrologer, theologian, spiritual writer, ecumenist, and diplomat. Under the auspices of Humbert of Romans, Albert molded the curriculum of studies for all Dominican students, introduced Aristotle to the classroom and probed the work of Neoplatonists, such as Plotinus. Indeed, it was the thirty years of work done by Thomas Aquinas and himself (1245–1274) that allowed for the inclusion of Aristotelian study in the curriculum of Dominican schools.

Question: The Dominican Order was also greatly helped by what German friar? Question: Albert Magnus was also known as "Albert the what"? Question: What was a discipline of Albert the Great? Question: Who did Albert Magnus introduce to Dominican Order students? Question: Who helped Albert Magnus bring Aristotelian curriculum to Dominican classrooms?
One of Albert's greatest contributions was his study of Dionysus the Areopagite, a mystical theologian whose words left an indelible imprint in the medieval period. Magnus' writings made a significant contribution to German mysticism, which became vibrant in the minds of the Beguines and women such as Hildegard of Bingen and Mechthild of Magdeburg. Mysticism, for the purposes of this study, refers to the conviction that all believers have the capability to experience God's love. This love may manifest itself through brief ecstatic experiences, such that one may be engulfed by God and gain an immediate knowledge of Him, which is unknowable through the intellect alone.

Question: What was one of Albert the Great's biggest contributions during the medieval period? Question: Who was Dionysus? Question: Albert Magnus studied Dionysus during what historical period? Question: Albert magnus' writings contributed greatly to what? Question: What refers to the conviction that all believers are capable of experiencing God's love?
Albertus Magnus championed the idea, drawn from Dionysus, that positive knowledge of God is possible, but obscure. Thus, it is easier to state what God is not, than to state what God is: "... we affirm things of God only relatively, that is, casually, whereas we deny things of God absolutely, that is, with reference to what He is in Himself. And there is no contradiction between a relative affirmation and an absolute negation. It is not contradictory to say that someone is white-toothed and not white".

Question: Who influenced Magnus at this time? Question: What idea did Albertus champion? Question: What is it easier to do regarding God? Question: How do we deny things of God?
Albert the Great wrote that wisdom and understanding enhance one's faith in God. According to him, these are the tools that God uses to commune with a contemplative. Love in the soul is both the cause and result of true understanding and judgement. It causes not only an intellectual knowledge of God, but a spiritual and emotional knowledge as well. Contemplation is the means whereby one can obtain this goal of understanding. Things that once seemed static and unchanging become full of possibility and perfection. The contemplative then knows that God is, but she does not know what God is. Thus, contemplation forever produces a mystified, imperfect knowledge of God. The soul is exalted beyond the rest of God's creation but it cannot see God Himself.

Question: What enhances man's faith in God according to Albertus Magnus? Question: What is a tool that God uses to speak to the average man? Question: How can man obtain understanding of God? Question: If someone contemplates God forever, what type of knowledge will they obtain? Question: What cannot see God itself?
As the image of God grows within man, he learns to rely less on an intellectual pursuit of virtue and more on an affective pursuit of charity and meekness. Meekness and charity guide Christians to acknowledge that they are nothing without the One (God/Christ) who created them, sustains them, and guides them. Thus, man then directs his path to that One, and the love for, and of, Christ guides man's very nature to become centered on the One, and on his neighbor as well. Charity is the manifestation of the pure love of Christ, both for and by His follower.

Question: What virtue guides Christians in their understanding of God? Question: According to Christianity, who is the "One"? Question: What should man's nature be centered on? Question: What is Charity to a Christian?
The Dominican Order was affected by a number of elemental influences. Its early members imbued the order with a mysticism and learning. The Europeans of the order embraced ecstatic mysticism on a grand scale and looked to a union with the Creator. The English Dominicans looked for this complete unity as well, but were not so focused on ecstatic experiences. Instead, their goal was to emulate the moral life of Christ more completely. The Dartford nuns were surrounded by all of these legacies, and used them to create something unique. Though they are not called mystics, they are known for their piety toward God and their determination to live lives devoted to, and in emulation of, Him.

Question: What did the Europeans of the Dominican Order bring to the group? Question: What do ecstatic mystics hope to achieve? Question: What did the English Dominicans hope to do within the Order? Question: What group of nuns are used all aspects of the Dominican Order for their work? Question: The Dartford Nuns are similar to what group?
Although Albertus Magnus did much to instill mysticism in the Order of Preachers, it is a concept that reaches back to the Hebrew Bible. In the tradition of Holy Writ, the impossibility of coming face to face with God is a recurring motif, thus the commandment against graven images (Exodus 20.4-5). As time passed, Jewish and early Christian writings presented the idea of 'unknowing,' where God's presence was enveloped in a dark cloud. These images arose out of a confusing mass of ambiguous and ambivalent statements regarding the nature of God and man's relationship to Him.

Question: Who wanted to put mysticism into the Dominican Order? Question: The search for mysticism in the Dominican Order goes back to what? Question: What is the Holy Writ? Question: Whose writings introduced the idea of 'unknowing' to the Order of Preachers?
Although Dominic and the early brethren had instituted female Dominican houses at Prouille and other places by 1227, some of the brethren of the order had misgivings about the necessity of female religious establishments in an order whose major purpose was preaching, a duty in which women could not traditionally engage. In spite of these doubts, women's houses dotted the countryside throughout Europe. There were seventy-four Dominican female houses in Germany, forty-two in Italy, nine in France, eight in Spain, six in Bohemia, three in Hungary, and three in Poland. Many of the German religious houses that lodged women had been home to communities of women, such as Beguines, that became Dominican once they were taught by the traveling preachers and put under the jurisdiction of the Dominican authoritative structure. A number of these houses became centers of study and mystical spirituality in the 14th century. There were one hundred and fifty-seven nunneries in the order by 1358. In that year, the number lessened due to disasters like the Black Death.

Question: Who did some early Dominican followers have trouble reconciling? Question: Where was one female Dominican house located? Question: How many female Dominican houses were there in Germany? Question: Who were an order of religious women who later converted to Dominican? Question: How many Dominican nunneries were there by 1358?
Female houses differed from male Dominican houses in a lack of apostolic work for the women. Instead, the sisters chanted the Divine Office and kept all the monastic observances. Their lives were often much more strict than their brothers' lives. The sisters had no government of their own, but lived under the authority of the general and provincial chapters of the order. They were compelled to obey all the rules and shared in all the applicable privileges of the order. Like the Priory of Dartford, all Dominican nunneries were under the jurisdiction of friars. The friars served as their confessors, priests, teachers and spiritual mentors.

Question: How did female Dominican houses differ from male ones? Question: What did the sisters do instead of apostolic work? Question: What did the sisters not have? Question: Who were the nunneries under the jurisdiction of? Question: What is one role that the friars served as to the nuns?
Women could not be professed to the Dominican religious life before the age of thirteen. The formula for profession contained in the Constitutions of Montargis Priory (1250) demands that nuns pledge obedience to God, the Blessed Virgin, their prioress and her successors according to the Rule of St. Augustine and the institute of the order, until death. The clothing of the sisters consisted of a white tunic and scapular, a leather belt, a black mantle, and a black veil. Candidates to profession were tested to reveal whether they were actually married women who had merely separated from their husbands. Their intellectual abilities were also tested. Nuns were to be silent in places of prayer, the cloister, the dormitory, and refectory. Silence was maintained unless the prioress granted an exception for a specific cause. Speaking was allowed in the common parlor, but it was subordinate to strict rules, and the prioress, subprioress or other senior nun had to be present.

Question: After what age could women become members of the Dominican Order? Question: The formula for profession into the Dominican Order is presented in what text? Question: What type of veil must the sisters wear? Question: What were the nuns tested on? Question: What were the nuns allowed to minimally do?
Because the nuns of the order did not preach among the people, the need to engage in study was not as immediate or intense as it was for men. They did participate, however, in a number of intellectual activities. Along with sewing and embroidery, nuns often engaged in reading and discussing correspondence from Church leaders. In the Strassburg monastery of St. Margaret, some of the nuns could converse fluently in Latin. Learning still had an elevated place in the lives of these religious. In fact, Margarette Reglerin, a daughter of a wealthy Nuremberg family, was dismissed from a convent because she did not have the ability or will to learn.

Question: What did the nuns not do in the Dominican Order? Question: What was one of the activities the nuns enjoyed? Question: What monastery did the nuns belong to who could speak Latin fluently? Question: Who was expelled from a nunnery for not wanting to learn? Question: Where was Margarette Reglerin from?
As heirs of the Dominican priory of Poissy in France, the Dartford sisters were also heirs to a tradition of profound learning and piety. Sections of translations of spiritual writings in Dartford's library, such as Suso's Little Book of Eternal Wisdom and Laurent du Bois' Somme le Roi, show that the "ghoostli" link to Europe was not lost in the crossing of the Channel. It survived in the minds of the nuns. Also, the nuns shared a unique identity with Poissy as a religious house founded by a royal house. The English nuns were proud of this heritage, and aware that many of them shared in England's great history as members of the noble class, as seen in the next chapter.

Question: The Dartford sisters were heirs of what priory? Question: Where was the priory of Poissy located? Question: What book could be found in The Dartford sister's library? Question: What did the Dartford nunnery have in common with the priory of Poissy?
The English Province was a component of the international order from which it obtained its laws, direction, and instructions. It was also, however, a group of Englishmen. Its direct supervisors were from England, and the members of the English Province dwelt and labored in English cities, towns, villages, and roadways. English and European ingredients constantly came in contact. The international side of the province's existence influenced the national, and the national responded to, adapted, and sometimes constrained the international.

Question: The Dominican Order in England was controlled by who? Question: Why was the English order of the Dominicans so successful in England? Question: The national side of the Order was influenced by what other side?
The first Dominican site in England was at Oxford, in the parishes of St. Edward and St. Adelaide. The friars built an oratory to the Blessed Virgin Mary and by 1265, the brethren, in keeping with their devotion to study, began erecting a school. Actually, the Dominican brothers likely began a school immediately after their arrival, as priories were legally schools. Information about the schools of the English Province is limited, but a few facts are known. Much of the information available is taken from visitation records. The "visitation" was a section of the province through which visitors to each priory could describe the state of its religious life and its studies to the next chapter. There were four such visits in England and Wales—Oxford, London, Cambridge and York. All Dominican students were required to learn grammar, old and new logic, natural philosophy and theology. Of all of the curricular areas, however, theology was the most important. This is not surprising when one remembers Dominic's zeal for it.

Question: What famous school was home to the first English Dominican Order? Question: Who did the friars build an oratory in honor of? Question: By what year was the school in Oxford completed? Question: What was a subject that all Dominican students had to learn? Question: What was the most important subject for Dominican students?
English Dominican mysticism in the late medieval period differed from European strands of it in that, whereas European Dominican mysticism tended to concentrate on ecstatic experiences of union with the divine, English Dominican mysticism's ultimate focus was on a crucial dynamic in one's personal relationship with God. This was an essential moral imitation of the Savior as an ideal for religious change, and as the means for reformation of humanity's nature as an image of divinity. This type of mysticism carried with it four elements. First, spiritually it emulated the moral essence of Christ's life. Second, there was a connection linking moral emulation of Christ's life and humanity's disposition as images of the divine. Third, English Dominican mysticism focused on an embodied spirituality with a structured love of fellow men at its center. Finally, the supreme aspiration of this mysticism was either an ethical or an actual union with God.

Question: What did European mysticism concentrate on that English mysticism didn't? Question: What was the focus of English Dominican mysticism? Question: English mysticism was composed of how many elements? Question: What is one element of English Dominican mysticism?
For English Dominican mystics, the mystical experience was not expressed just in one moment of the full knowledge of God, but in the journey of, or process of, faith. This then led to an understanding that was directed toward an experiential knowledge of divinity. It is important to understand, however, that for these mystics it was possible to pursue mystical life without the visions and voices that are usually associated with such a relationship with God. They experienced a mystical process that allowed them, in the end, to experience what they had already gained knowledge of through their faith only.

Question: What was so important to English mystics? Question: The process of faith leads one to what? Question: What did the English Dominican mystics not require in their work? Question: What did the English Order of Dominicans believe was the only thing they needed?
The center of all mystical experience is, of course, Christ. English Dominicans sought to gain a full knowledge of Christ through an imitation of His life. English mystics of all types tended to focus on the moral values that the events in Christ's life exemplified. This led to a "progressive understanding of the meanings of Scripture--literal, moral, allegorical, and anagogical"—that was contained within the mystical journey itself. From these considerations of Scripture comes the simplest way to imitate Christ: an emulation of the moral actions and attitudes that Jesus demonstrated in His earthly ministry becomes the most significant way to feel and have knowledge of God.

Question: Who is at the center of all mystical experiences? Question: How did the English order hope to gain knowledge of Christ? Question: What did English mystics tend to focus on in their studies? Question: What type of understanding of scripture did the English Order subscribe to? Question: What is the most significant way to know Christ?
The English concentrated on the spirit of the events of Christ's life, not the literality of events. They neither expected nor sought the appearance of the stigmata or any other physical manifestation. They wanted to create in themselves that environment that allowed Jesus to fulfill His divine mission, insofar as they were able. At the center of this environment was love: the love that Christ showed for humanity in becoming human. Christ's love reveals the mercy of God and His care for His creation. English Dominican mystics sought through this love to become images of God. Love led to spiritual growth that, in turn, reflected an increase in love for God and humanity. This increase in universal love allowed men's wills to conform to God's will, just as Christ's will submitted to the Father's will.

Question: The English Dominican Order focused primarily on what? Question: What did the English Order not care about? Question: The English Dominican Order wanted to put what at the center of their study of Christ? Question: What does Christ's love reveal to humanity? Question: What does love lead to according to English mystics?
Concerning humanity as the image of Christ, English Dominican spirituality concentrated on the moral implications of image-bearing rather than the philosophical foundations of the imago Dei. The process of Christ's life, and the process of image-bearing, amends humanity to God's image. The idea of the "image of God" demonstrates both the ability of man to move toward God (as partakers in Christ's redeeming sacrifice), and that, on some level, man is always an image of God. As their love and knowledge of God grows and is sanctified by faith and experience, the image of God within man becomes ever more bright and clear.

Question: What did the English Dominicans like to concentrate on? Question: What amends humanity to God's life? Question: The idea of the image of God allows man to do what? Question: What is man always seen as?
Eton is one of ten English HMC schools, commonly referred to as "public schools", regulated by the Public Schools Act of 1868. Following the public school tradition, Eton is a full boarding school, which means all pupils live at the school, and it is one of four such remaining single-sex boys' public schools in the United Kingdom (the others being Harrow, Radley, and Winchester) to continue this practice. Eton has educated 19 British prime ministers and generations of the aristocracy and has been referred to as the chief nurse of England's statesmen. Charging up to £11,478 per term (there are three terms per academic year) in 2014/15, Eton is the sixth most expensive HMC boarding school in the UK.

Question: How many public schools are regulated by the 1868 Public Schools Act? Question: Which type of school requires students to live at the school? Question: How many all-male boarding schools exist in the UK? Question: How much does Eton College charge per term? Question: How does Eton College rate expense-wise with the other HMC boarding schools in the UK?