romikgosai/squad_modified huggingface dataset:
Whether there are measurable changes in the sea level relative to the islands of Tuvalu is a contentious issue. There were problems associated with the pre-1993 sea level records from Funafuti which resulted in improvements in the recording technology to provide more reliable data for analysis. The degree of uncertainty as to estimates of sea level change relative to the islands of Tuvalu was reflected in the conclusions made in 2002 from the available data. The 2011 report of the Pacific Climate Change Science Program published by the Australian Government, concludes: "The sea-level rise near Tuvalu measured by satellite altimeters since 1993 is about 5 mm (0.2 in) per year."

Questions and answers:
['
Q: What subject is arguable concerning Tuvalu?
A: sea level', '
Q: What was the amount of sea level change on Tuvalu estimated by the 2011 report?
A: 5 mm', '
Q: What device was used to produce the measurements of sea level change on Tuvalu?
A: satellite', '
Q: Prior to what year were the reports used to assess sea level rise?
A: pre-1993', '
Q: What is assumed about the sea level reports and records of Tuvalu?
A: degree of uncertainty']
The atolls have shown resilience to gradual sea-level rise, with atolls and reef islands being able to grow under current climate conditions by generating sufficient sand and coral debris that accumulates and gets dumped on the islands during cyclones. Gradual sea-level rise also allows for coral polyp activity to increase the reefs. However, if the increase in sea level occurs at faster rate as compared to coral growth, or if polyp activity is damaged by ocean acidification, then the resilience of the atolls and reef islands is less certain. The 2011 report of Pacific Climate Change Science Program of Australia concludes, in relation to Tuvalu, states the conclusions that over the course of the 21st century:

Questions and answers:
['
Q: What have the Tuvalu atolls displayed about sea level rise?
A: resilience', '
Q: What does gradual sea level rise allow for coral to increase?
A: reefs', '
Q: What sea level rise rate could cause more uncertainty to the welfare of coral reefs? 
A: faster rate', '
Q: What condition besides sea level rise can damage coral reefs?
A: ocean acidification', '
Q: Where does sand and coral debris end up because of the action of cyclones?
A: on the islands']
While some commentators have called for the relocation of Tuvalu's population to Australia, New Zealand or Kioa in Fiji, in 2006 Maatia Toafa (Prime Minister from 2004–2006) said his government did not regard rising sea levels as such a threat that the entire population would need to be evacuated. In 2013 Enele Sopoaga, the prime minister of Tuvalu, said that relocating Tuvaluans to avoid the impact of sea level rise "should never be an option because it is self defeating in itself. For Tuvalu I think we really need to mobilise public opinion in the Pacific as well as in the [rest of] world to really talk to their lawmakers to please have some sort of moral obligation and things like that to do the right thing."

Questions and answers:
['
Q: What do some people want to do with the people of Tuvalu?
A: relocation', '
Q: What did the Tuvalu Prime Minster say was not enough of an immediate threat to cause evacuation of the population? 
A: rising sea levels', '
Q: When did Prime Minster Maatia Toafa make his comments about not evacuating Tuvalu? 
A: 2006', '
Q: What did Enele Sopoaga think evacuation of the people should be?
A: never be an option']
The defined dogma of the Immaculate Conception regards original sin only, saying that Mary was preserved from any stain (in Latin, macula or labes, the second of these two synonymous words being the one used in the formal definition). The proclaimed Roman Catholic dogma states "that the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Saviour of the human race, was preserved free from all stain of original sin." Therefore, being always free from original sin, the doctrine teaches that from her conception Mary received the sanctifying grace that would normally come with baptism after birth.

Questions and answers:
['
Q: What is the Immaculate Conception a representation of the avoidance of ?
A: original sin only', '
Q: What was Mary prevented from having to endure ?
A: Mary was preserved from any stain (in Latin, macula or labes', '
Q: Who was believed to have prevented this from occurring to Mary ?
A: privilege granted by Almighty God, in view of the merits of Jesus Christ, the Saviour of the human race, was preserved free from all stain', '
Q: What was the outcome of preventing Mary from having to endure such an injustice ?
A: Jesus Christ, the Saviour of the human race, was preserved free from all stain of original sin."', '
Q: What normally followed the delivery of a child by a woman in Mary time period ?
A: sanctifying grace that would normally come with baptism after birth.']
The definition makes no declaration about the Church's belief that the Blessed Virgin was sinless in the sense of freedom from actual or personal sin. However, the Church holds that Mary was also sinless personally, "free from all sin, original or personal". The Council of Trent decreed: "If anyone shall say that a man once justified can sin no more, nor lose grace, and that therefore he who falls and sins was never truly justified; or, on the contrary, that throughout his whole life he can avoid all sins even venial sins, except by a special privilege of God, as the Church holds in regard to the Blessed Virgin: let him be anathema."

Questions and answers:
["
Q: Is it believed that Mary carried no transgression which would require blame ?
A: makes no declaration about the Church's belief that the Blessed Virgin was sinless in the sense of freedom from actual or personal sin", '
Q: How did the Church view Mary in regards to her personal sins ? 
A: the Church holds that Mary was also sinless personally, "free from all sin, original or personal', '
Q: What important announcement was made by the ecumenical council in  regards to the decision on Mary ?
A: let him be anathema."', '
Q: What was the name of the ecumenical council that made the decision ?
A: The Council of Trent']
The doctrine of the immaculate conception (Mary being conceived free from original sin) is not to be confused with her virginal conception of her son Jesus. This misunderstanding of the term immaculate conception is frequently met in the mass media. Catholics believe that Mary was not the product of a virginal conception herself but was the daughter of a human father and mother, traditionally known by the names of Saint Joachim and Saint Anne. In 1677, the Holy See condemned the belief that Mary was virginally conceived, which had been a belief surfacing occasionally since the 4th century. The Church celebrates the Feast of the Immaculate Conception (when Mary was conceived free from original sin) on 8 December, exactly nine months before celebrating the Nativity of Mary. The feast of the Annunciation (which commemorates the virginal conception and the Incarnation of Jesus) is celebrated on 25 March, nine months before Christmas Day.

Questions and answers:
["
Q: Is the view of the impregnation of Mary's pregnancy the same as the one held for the birth of her first child ?
A: doctrine of the immaculate conception (Mary being conceived free from original sin) is not to be confused with her virginal conception of her son Jesus", '
Q: What is the view held at the Vatican regarding how Mary was actually given life into the world ?
A: Catholics believe that Mary was not the product of a virginal conception herself but was the daughter of a human father and mother', '
Q: When did these contradictory views start to emerge ?
A: since the 4th century', "
Q: When were contradictory views to  the belief of Mary's parentage struck down ?
A: 1677, the Holy See condemned the belief that Mary was virginally conceived,", '
Q: Who were the parents of Mary believed to be ?
A: Saint Joachim and Saint Anne']
Another misunderstanding is that, by her immaculate conception, Mary did not need a saviour. When defining the dogma in Ineffabilis Deus, Pope Pius IX explicitly affirmed that Mary was redeemed in a manner more sublime. He stated that Mary, rather than being cleansed after sin, was completely prevented from contracting Original Sin in view of the foreseen merits of Jesus Christ, the Savior of the human race. In Luke 1:47, Mary proclaims: "My spirit has rejoiced in God my Saviour." This is referred to as Mary's pre-redemption by Christ. Since the Second Council of Orange against semi-pelagianism, the Catholic Church has taught that even had man never sinned in the Garden of Eden and was sinless, he would still require God's grace to remain sinless.

Questions and answers:
['
Q: What was explained by the man  Giovanni Maria Mastai-Ferretti who later became leader of the Holy Roman Church ?
A: dogma in Ineffabilis Deus, Pope Pius IX explicitly affirmed that Mary was redeemed in a manner more sublime', '
Q: What did Mary supposedly not require that everyone else also required and why was this so ?
A: Another misunderstanding is that, by her immaculate conception, Mary did not need a saviour', "
Q: According to the teaching of the Catholic religion is a savior for the world needed ?
A: Catholic Church has taught that even had man never sinned in the Garden of Eden and was sinless, he would still require God's grace to remain sinless.", '
Q: What is the child of Mary known to be famous for according to  Giovanni Maria Mastai-Ferretti ?
A: Jesus Christ, the Savior of the human race.']
Mary's complete sinlessness and concomitant exemption from any taint from the first moment of her existence was a doctrine familiar to Greek theologians of Byzantium. Beginning with St. Gregory Nazianzen, his explanation of the "purification" of Jesus and Mary at the circumcision (Luke 2:22) prompted him to consider the primary meaning of "purification" in Christology (and by extension in Mariology) to refer to a perfectly sinless nature that manifested itself in glory in a moment of grace (e.g., Jesus at his Baptism). St. Gregory Nazianzen designated Mary as "prokathartheisa (prepurified)." Gregory likely attempted to solve the riddle of the Purification of Jesus and Mary in the Temple through considering the human natures of Jesus and Mary as equally holy and therefore both purified in this manner of grace and glory. Gregory's doctrines surrounding Mary's purification were likely related to the burgeoning commemoration of the Mother of God in and around Constantinople very close to the date of Christmas. Nazianzen's title of Mary at the Annunciation as "prepurified" was subsequently adopted by all theologians interested in his Mariology to justify the Byzantine equivalent of the Immaculate Conception. This is especially apparent in the Fathers St. Sophronios of Jerusalem and St. John Damascene, who will be treated below in this article at the section on Church Fathers. About the time of Damascene, the public celebration of the "Conception of St. Ann [i.e., of the Theotokos in her womb]" was becoming popular. After this period, the "purification" of the perfect natures of Jesus and Mary would not only mean moments of grace and glory at the Incarnation and Baptism and other public Byzantine liturgical feasts, but purification was eventually associated with the feast of Mary's very conception (along with her Presentation in the Temple as a toddler) by Orthodox authors of the 2nd millennium (e.g., St. Nicholas Cabasilas and Joseph Bryennius).

Questions and answers:
["
Q: What Empire held  Grecian teachers of the virginity of Mary's conception ?
A: Greek theologians of Byzantium", '
Q: Who gave a reason for the purging of evil for the Blessed Virgin and her first child ?
A: St. Gregory Nazianzen, his explanation of the "purification" of Jesus and Mary', '
Q: What procedure was being performed while he gave his reasoning ?
A: the circumcision', '
Q: Who was compelled to write of this instance that was also an author of one of the book of the Bible ?
A: Luke', "
Q: What became associated with the celebration of Mary's inception in the womb ? 
A: purification was eventually associated with the feast of Mary's very conception"]
It is admitted that the doctrine as defined by Pius IX was not explicitly mooted before the 12th century. It is also agreed that "no direct or categorical and stringent proof of the dogma can be brought forward from Scripture". But it is claimed that the doctrine is implicitly contained in the teaching of the Fathers. Their expressions on the subject of the sinlessness of Mary are, it is pointed out, so ample and so absolute that they must be taken to include original sin as well as actual. Thus in the first five centuries such epithets as "in every respect holy", "in all things unstained", "super-innocent", and "singularly holy" are applied to her; she is compared to Eve before the fall, as ancestress of a redeemed people; she is "the earth before it was accursed". The well-known words of St. Augustine (d. 430) may be cited: "As regards the mother of God," he says, "I will not allow any question whatever of sin." It is true that he is here speaking directly of actual or personal sin. But his argument is that all men are sinners; that they are so through original depravity; that this original depravity may be overcome by the grace of God, and he adds that he does not know but that Mary may have had sufficient grace to overcome sin "of every sort" (omni ex parte).

Questions and answers:
['
Q: What proof do some believe is offered as to proof of Mary being the ultimate concept of pure?
A: include original sin as well as actual. Thus in the first five centuries such epithets as "', '
Q: What phrases were used to describe Mary ?
A: in every respect holy", "in all things unstained", "super-innocent", and "singularly holy" are applied to her', '
Q: Who is often held as the model for all things holy and pure that is not Mary ?
A: Eve before the fall', '
Q: Who refused to hear any contradictory views about Mary and her perceived inception ?
A: St. Augustine (d. 430) may be cited: "As regards the mother of God," he says, "I will not allow any question whatever of sin.', '
Q: What did this person also state about all of mankind in regards to wayward transgressions  ?
A: his argument is that all men are sinners;']
Although the doctrine of Mary's Immaculate Conception appears only later among Latin (and particularly Frankish) theologians, it became ever more manifest among Byzantine theologians reliant on Gregory Nazianzen's Mariology in the Medieval or Byzantine East. Although hymnographers and scholars, like the Emperor Justinian I, were accustomed to call Mary "prepurified" in their poetic and credal statements, the first point of departure for more fully commenting on Nazianzen's meaning occurs in Sophronius of Jerusalem. In other places Sophronius explains that the Theotokos was already immaculate, when she was "purified" at the Annunciation and goes so far as to note that John the Baptist is literally "holier than all 'Men' born of woman" since Mary's surpassing holiness signifies that she was holier than even John after his sanctification in utero. Sophronius' teaching is augmented and incorporated by St. John Damascene (d. 749/750). John, besides many passages wherein he extolls the Theotokos for her purification at the Annunciation, grants her the unique honor of "purifying the waters of baptism by touching them." This honor was most famously and firstly attributed to Christ, especially in the legacy of Nazianzen. As such, Nazianzen's assertion of parallel holiness between the prepurified Mary and purified Jesus of the New Testament is made even more explicit in Damascene in his discourse on Mary's holiness to also imitate Christ's baptism at the Jordan. The Damascene's hymnongraphy and De fide Orthodoxa explicitly use Mary's "pre purification" as a key to understanding her absolute holiness and unsullied human nature. In fact, Damascene (along with Nazianzen) serves as the source for nearly all subsequent promotion of Mary's complete holiness from her Conception by the "all pure seed" of Joachim and the womb "wider than heaven" of St. Ann.

Questions and answers:
["
Q: Where did the majority of the concepts of Mary's birth show themselves the most ?
A: Mary's Immaculate Conception appears only later among Latin (and particularly Frankish) theologians", '
Q: In what way did this Ruler refer to Mary  in his writings ?
A: to call Mary "prepurified"', '
Q: What Byzantine Ruler ho ruled from from 527 to 565 was also a well trained thinker of concepts ?
A: Emperor Justinian I,', '
Q: What event happened to Theotokos that was of significant religious note ?
A: she was "purified" at the Annunciation', "
Q: How did some view the the person whose name includes a Christian rite of passage from the Bible? 
A: holier than all 'Men' born of woman"]
By 750, the feast of her conception was widely celebrated in the Byzantine East, under the name of the Conception (active) of Saint Anne. In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans, whether these introduced it directly from the East or took it from English usage. The spread of the feast, by now with the adjective "Immaculate" attached to its title, met opposition on the part of some, on the grounds that sanctification was possible only after conception. Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas. Other theologians defended the expression "Immaculate Conception", pointing out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans.

Questions and answers:
['
Q: What was widely observed in the eastern portion of the Byzantine world ?
A: the feast of her conception was widely celebrated in the Byzantine East', '
Q: What was the name of this festival ?
A: under the name of the Conception (active) of Saint Anne', '
Q: Was there anything in similarity that happened in the Western portion of the Empire ? If so who was it supported by?
A: In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans', "
Q: Who was against all of the celebrations of Mary 's her birth ?
A: Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas.", '
Q: According to some when is is possible for a Sanctified Mary to have emerged ?
A: out that sanctification could be conferred at the first moment of conception in view of the foreseen merits of Christ, a view held especially by Franciscans.']
On 28 February 1476, Pope Sixtus IV, authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477, with a specially composed Mass and Office of the feast. With his bull Cum praeexcelsa of 28 February 1477, in which he referred to the feast as that of the Conception of Mary, without using the word "Immaculate", he granted indulgences to those who would participate in the specially composed Mass or Office on the feast itself or during its octave, and he used the word "immaculate" of Mary, but applied instead the adjective "miraculous" to her conception. On 4 September 1483, referring to the feast as that of "the Conception of Immaculate Mary ever Virgin", he condemned both those who called it mortally sinful and heretical to hold that the "glorious and immaculate mother of God was conceived without the stain of original sin" and those who called it mortally sinful and heretical to hold that "the glorious Virgin Mary was conceived with original sin", since, he said, "up to this time there has been no decision made by the Roman Church and the Apostolic See." This decree was reaffirmed by the Council of Trent.

Questions and answers:
['
Q: What happened on the final day of the month of love that was of significance was authorized by the Holy Roman Church leader ?
A: authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477', '
Q: Who was the Holy Roman Church leader that authorized the change ?
A: Pope Sixtus IV, authorized those dioceses', '
Q: What document made the authorization official ?
A: with a specially composed Mass and Office of the feast. With his bull Cum praeexcelsa of 28 February 1477', '
Q: What word substitution did he use in the authorization to appease all of the worshipers and view points when speaking of the inception of Mary  ?
A: but applied instead the adjective "miraculous" to her conception.', '
Q: What was the opposite of a sinner who committed a venial type? It would be the most grave type of all . 
A: mortally sinful']
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.

Questions and answers:
['
Q: What did a teacher of religion  from the college that was named after a Dominican friar do in 1839 of historical note ?
A: published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria', '
Q: What position was the teacher later given by the Holy Roman Church ?
A: appoint Spada Master of the Sacred Palace in 1867', '
Q: Who gave the teacher the new job ?
A: Pope Pius IX', '
Q: Who was the teacher who committed the act  ?
A: Mariano Spada', "
Q: 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  ?
A: Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching."]