romikgosai/squad_modified_2 huggingface dataset:
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.

Q1: What is the Immaculate Conception a representation of the avoidance of ?
A1: original sin only
Q2: What was Mary prevented from having to endure ?
A2: Mary was preserved from any stain (in Latin, macula or labes
Q3: Who was believed to have prevented this from occurring to Mary ?
A3: 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
Q4: What was the outcome of preventing Mary from having to endure such an injustice ?
A4: Jesus Christ, the Saviour of the human race, was preserved free from all stain of original sin."
Q5: What normally followed the delivery of a child by a woman in Mary time period ?
A5: 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."

Q1: Is it believed that Mary carried no transgression which would require blame ?
A1: makes no declaration about the Church's belief that the Blessed Virgin was sinless in the sense of freedom from actual or personal sin
Q2: How did the Church view Mary in regards to her personal sins ?
A2: the Church holds that Mary was also sinless personally, "free from all sin, original or personal
Q3: What important announcement was made by the ecumenical council in  regards to the decision on Mary ?
A3: let him be anathema."
Q4: What was the name of the ecumenical council that made the decision ?
A4: 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.

Q1: Is the view of the impregnation of Mary's pregnancy the same as the one held for the birth of her first child ?
A1: 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
Q2: What is the view held at the Vatican regarding how Mary was actually given life into the world ?
A2: Catholics believe that Mary was not the product of a virginal conception herself but was the daughter of a human father and mother
Q3: When did these contradictory views start to emerge ?
A3: since the 4th century
Q4: When were contradictory views to  the belief of Mary's parentage struck down ?
A4: 1677, the Holy See condemned the belief that Mary was virginally conceived,
Q5: Who were the parents of Mary believed to be ?
A5: 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.

Q1: What was explained by the man  Giovanni Maria Mastai-Ferretti who later became leader of the Holy Roman Church ?
A1: dogma in Ineffabilis Deus, Pope Pius IX explicitly affirmed that Mary was redeemed in a manner more sublime
Q2: What did Mary supposedly not require that everyone else also required and why was this so ?
A2: Another misunderstanding is that, by her immaculate conception, Mary did not need a saviour
Q3: According to the teaching of the Catholic religion is a savior for the world needed ?
A3: 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.
Q4: What is the child of Mary known to be famous for according to  Giovanni Maria Mastai-Ferretti ?
A4: 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).

Q1: What Empire held  Grecian teachers of the virginity of Mary's conception ?
A1: Greek theologians of Byzantium
Q2: Who gave a reason for the purging of evil for the Blessed Virgin and her first child ?
A2: St. Gregory Nazianzen, his explanation of the "purification" of Jesus and Mary
Q3: What procedure was being performed while he gave his reasoning ?
A3: the circumcision
Q4: Who was compelled to write of this instance that was also an author of one of the book of the Bible ?
A4: Luke
Q5: What became associated with the celebration of Mary's inception in the womb ?
A5: 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).

Q1: What proof do some believe is offered as to proof of Mary being the ultimate concept of pure?
A1: include original sin as well as actual. Thus in the first five centuries such epithets as "
Q2: What phrases were used to describe Mary ?
A2: in every respect holy", "in all things unstained", "super-innocent", and "singularly holy" are applied to her
Q3: Who is often held as the model for all things holy and pure that is not Mary ?
A3: Eve before the fall
Q4: Who refused to hear any contradictory views about Mary and her perceived inception ?
A4: St. Augustine (d. 430) may be cited: "As regards the mother of God," he says, "I will not allow any question whatever of sin.
Q5: What did this person also state about all of mankind in regards to wayward transgressions  ?
A5: 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.

Q1: Where did the majority of the concepts of Mary's birth show themselves the most ?
A1: Mary's Immaculate Conception appears only later among Latin (and particularly Frankish) theologians
Q2: In what way did this Ruler refer to Mary  in his writings ?
A2: to call Mary "prepurified"
Q3: What Byzantine Ruler ho ruled from from 527 to 565 was also a well trained thinker of concepts ?
A3: Emperor Justinian I,
Q4: What event happened to Theotokos that was of significant religious note ?
A4: she was "purified" at the Annunciation
Q5: How did some view the the person whose name includes a Christian rite of passage from the Bible?
A5: 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.

Q1: What was widely observed in the eastern portion of the Byzantine world ?
A1: the feast of her conception was widely celebrated in the Byzantine East
Q2: What was the name of this festival ?
A2: under the name of the Conception (active) of Saint Anne
Q3: Was there anything in similarity that happened in the Western portion of the Empire ? If so who was it supported by?
A3: In the West it was known as the feast of the Conception (passive) of Mary, and was associated particularly with the Normans
Q4: Who was against all of the celebrations of Mary 's her birth ?
A4: Critics included Saints Bernard of Clairvaux, Albertus Magnus and Thomas Aquinas.
Q5: According to some when is is possible for a Sanctified Mary to have emerged ?
A5: 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.

Q1: What happened on the final day of the month of love that was of significance was authorized by the Holy Roman Church leader ?
A1: authorized those dioceses that wished to introduce the feast to do so, and introduced it to his own diocese of Rome in 1477
Q2: Who was the Holy Roman Church leader that authorized the change ?
A2: Pope Sixtus IV, authorized those dioceses
Q3: What document made the authorization official ?
A3: with a specially composed Mass and Office of the feast. With his bull Cum praeexcelsa of 28 February 1477
Q4: 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  ?
A4: but applied instead the adjective "miraculous" to her conception.
Q5: What was the opposite of a sinner who committed a venial type? It would be the most grave type of all .
A5: 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.

Q1: What did a teacher of religion  from the college that was named after a Dominican friar do in 1839 of historical note ?
A1: published Esame Critico sulla dottrina dell’ Angelico Dottore S. Tommaso di Aquino circa il Peccato originale, relativamente alla Beatissima Vergine Maria
Q2: What position was the teacher later given by the Holy Roman Church ?
A2: appoint Spada Master of the Sacred Palace in 1867
Q3: Who gave the teacher the new job ?
A3: Pope Pius IX
Q4: Who was the teacher who committed the act  ?
A4: Mariano Spada
Q5: 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  ?
A5: Pius IX was relieved of the problem of seeming to foster a doctrine not in agreement with the Aquinas' teaching.
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.

Q1: Who began to query the position of the conception of Mary following the 11th century ?
A1: St Bernard of Clairvaux
Q2: Who did the query starter lay blame upon for the festivals that surrounded Mary's inception ?
A2: St Bernard blames the canons of the metropolitan church of Lyon for instituting such a festival without the permission of the Holy See.
Q3: What did the query starter believe to be the ultimate difficulty in accepting  the a virgin conception of Mary ?
A3: How can there be absence of sin where there is concupiscence (libido)?
Q4: What did the query starter believe had been done by Mary's direct  maternal line that contradict the conception theory of immaculate for Mary ?
A4: conception in the active sense of the mother's cooperation
Q5: Did the query starter believe that the festival for Mary's conception had authorization to be held ?
A5: instituting such a festival without the permission of the Holy See
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.

Q1: What did the the monk of minor believe to be true of Mary ?
A1: that from a rational point of view it was certainly as little derogatory to the merits of Christ
Q2: What point did his argument attempt to bring to the masses ?
A2: 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.
Q3: What did the monk of minor believe could alleviate the tension in the matter of the
A3: Proposing a solution to the theological problem of reconciling the doctrine with that of universal redemption in Christ
Q4: What consequences did he believe that this would have on Mary's reputation ?
A4: immaculate conception did not remove her from redemption by Christ;
Q5: How did monk of minor explain how the change in reputation could be of benefit to Mary ?
A5: rather it was the result of a more perfect redemption granted her because of her special role in salvation history.
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.

Q1: Where did the mass majority stand in relation to having or not having the Mary inception festivals ?
A1: Popular opinion remained firmly behind the celebration of Mary's conception.
Q2: How did the Holy Roman Church rule on the matter of the festivals ?
A2: stated that belief in the immaculate conception of Mary is in accord with the Catholic faith.
Q3: Was the practce behind the meaning of the Mary inception festivals taught at Universities of theology ?
A3: end of the 15th century the belief was widely professed and taught in many theological faculties
Q4: In what year was the famous friar named Tom given a position as a saint of the Holy Roman Catholic Church ?
A4: Thomas Aquinas (who had been canonised in 1323
Q5: What happened to Tom at one of the 1567 that changed his title ?
A5: declared "Doctor Angelicus" of the Church in 1567