romikgosai/squad_modified_2 huggingface dataset:
France's blended Jewish community is typical of the cultural recombination that is going on among Jews throughout the world. Although France expelled its original Jewish population in the Middle Ages, by the time of the French Revolution, there were two distinct Jewish populations. One consisted of Sephardic Jews, originally refugees from the Inquisition and concentrated in the southwest, while the other community was Ashkenazi, concentrated in formerly German Alsace, and speaking mainly Yiddish. The two communities were so separate and different that the National Assembly emancipated them separately in 1790 and 1791.

Q1: When did France expel its original Jewish population?
A1: the Middle Ages
Q2: By the time of the French Revolution there were how many distinct Jewish populations?
A2: two distinct Jewish populations
Various studies have arrived at diverging conclusions regarding both the degree and the sources of the non-Levantine admixture in Ashkenazim, particularly in respect to the extent of the non-Levantine genetic origin observed in Ashkenazi maternal lineages, which is in contrast to the predominant Levantine genetic origin observed in Ashkenazi paternal lineages. All studies nevertheless agree that genetic overlap with the Fertile Crescent exists in both lineages, albeit at differing rates. Collectively, Ashkenazi Jews are less genetically diverse than other Jewish ethnic divisions.

Q1: All studies agree that genetic overlap with what location exists in both lineages?
A1: Fertile Crescent
Before 2006, geneticists had largely attributed the ethnogenesis of most of the world's Jewish populations, including Ashkenazi Jews, to Israelite Jewish male migrants from the Middle East and "the women from each local population whom they took as wives and converted to Judaism." Thus, in 2002, in line with this model of origin, David Goldstein, now of Duke University, reported that unlike male Ashkenazi lineages, the female lineages in Ashkenazi Jewish communities "did not seem to be Middle Eastern", and that each community had its own genetic pattern and even that "in some cases the mitochondrial DNA was closely related to that of the host community." In his view this suggested "that Jewish men had arrived from the Middle East, taken wives from the host population and converted them to Judaism, after which there was no further intermarriage with non-Jews."

Q1: What year did David Goldstein report that unlike male Ashkenazi lineages, the female lineages in Ashkenazi Jewish communities did not seem to be Middle Eastern?
A1: 2002
A 2006 study by Seldin et al. used over five thousand autosomal SNPs to demonstrate European genetic substructure. The results showed "a consistent and reproducible distinction between 'northern' and 'southern' European population groups". Most northern, central, and eastern Europeans (Finns, Swedes, English, Irish, Germans, and Ukrainians) showed >90% in the "northern" population group, while most individual participants with southern European ancestry (Italians, Greeks, Portuguese, Spaniards) showed >85% in the "southern" group. Both Ashkenazi Jews as well as Sephardic Jews showed >85% membership in the "southern" group. Referring to the Jews clustering with southern Europeans, the authors state the results were "consistent with a later Mediterranean origin of these ethnic groups".

Q1: In a 2006 study, how many autosomal SNPs were used?
A1: five thousand
Saint Athanasius of Alexandria (/ˌæθəˈneɪʃəs/; Greek: Ἀθανάσιος Ἀλεξανδρείας, Athanásios Alexandrías; c. 296–298 – 2 May 373), also called Athanasius the Great, Athanasius the Confessor or, primarily in the Coptic Orthodox Church, Athanasius the Apostolic, was the twentieth bishop of Alexandria (as Athanasius I). His episcopate lasted 45 years (c. 8 June 328 – 2 May 373), of which over 17 were spent in five exiles ordered by four different Roman emperors. Athanasius is a renowned Christian theologian, a Church Father, the chief defender of Trinitarianism against Arianism, and a noted Egyptian leader of the fourth century.

Q1: Who was the twentieth bishop of Alexandria?
A1: Saint Athanasius of Alexandria
Q2: What was one nickname for Saint Athanasius of Alexandria?
A2: Athanasius the Great
Q3: For how many years was Saint Athanasius of Alexandria a bishop?
A3: 45 years
Q4: How many years was Saint Athanasius of Alexandria in exile?
A4: 17
Q5: When did Saint Athanasius die?
A5: 2 May 373
Q6: What name is Saint Athanasius also known as?
A6: Athanasius the Great
Q7: Of what city was he bishop?
A7: Alexandria
Q8: How long did his episcopate last?
A8: 45 years
Q9: What is another name that Saint Athanasius is know as?
A9: Athanasius the Confessor
T. Gilmartin, (Professor of History, Maynooth, 1890), writes in Church History, Vol. 1, Ch XVII: On the death of Alexander, five months after the termination of the Council of Nice, Athanasius was unanimously elected to fill the vacant see. He was most unwilling to accept the dignity, for he clearly foresaw the difficulties in which it would involve him. The clergy and people were determined to have him as their bishop, Patriarch of Alexandria, and refused to accept any excuses. He at length consented to accept a responsibility that he sought in vain to escape, and was consecrated in 326, when he was about thirty years of age.

Q1: In what year was Athanasius consecrated?
A1: 326
Q2: How old was Athanasius when he became the Patriarch of Alexandria?
A2: about thirty years of age
Q3: Did Athanasius want to be the Patriarch of Alexandria?
A3: He was most unwilling to accept
Q4: Did the people want Athanasius as their bishop?
A4: people were determined to have him
Q5: How long after the Council of Nice did Saint Athanasius die?
A5: five months
Q6: Was Saint Athanasius willing or unwilling to fill the vacancy?
A6: unwilling
Q7: In what year was he consecrated?
A7: in 326
Q8: How old was he when he was consecrated?
A8: thirty years of age.
Through the influence of the Eusebian faction at Constantinople, an Arian bishop, George of Cappadocia, was now appointed to rule the see of Alexandria. Athanasius, after remaining some days in the neighbourhood of the city, finally withdrew into the desert of Upper Egypt, where he remained for a period of six years, living the life of the monks, devoting himself to the composition of a group of writings; "Apology to Constantius", the "Apology for his Flight", the "Letter to the Monks", and the "History of the Arians".

Q1: Where did Athanasius remain for 6 years while living as a monk?
A1: Upper Egypt
Q2: What is name of one of the compositions composed by Athanasius while he lived as a monk?
A2: Letter to the Monks
Q3: Who took over after Athanasius?
A3: George of Cappadocia
Q4: Who influenced George of Cappadocia to become the new ruler?
A4: the Eusebian faction at Constantinople
Q5: To where did Saint Athanasius withdraw?
A5: the desert of Upper Egypt
Q6: Who influenced the appointment of George of Cappadocia?
A6: the Eusebian faction at Constantinople
Q7: How long did he spend in the desert?
A7: six years
Q8: What is one thing he wrote during this time?
A8: Apology to Constantius
Q9: Who was appointed to rule the see of Alexandria?
A9: George of Cappadocia
The Arians no longer presented an unbroken front to their orthodox opponents. The Emperor Constantius, who had been the cause of so much trouble, died 4 November, 361 and was succeeded by Julian. The proclamation of the new prince's accession was the signal for a pagan outbreak against the still dominant Arian faction in Alexandria. George, the usurping Bishop, was flung into prison and murdered. An obscure presbyter of the name of Pistus was immediately chosen by the Arians to succeed him, when fresh news arrived that filled the orthodox party with hope. An edict had been put forth by Julian permitting the exiled bishops of the "Galileans" to return to their "towns and provinces". Athanasius received a summons from his own flock, and he accordingly re-entered his episcopal capitol on 22 February, 362.

Q1: Who succeeded Emperor Constantius?
A1: Julian
Q2: Who succeeded George of Cappadocia?
A2: Pistus
Q3: In what year did Athanasius return to his episcopal capitol?
A3: 362
Q4: In what year did Emperor Constantius die?
A4: 361
Q5: How did George of Cappadocia die in prison?
A5: murdered
Q6: Were the Arians united in their oppostion?
A6: The Arians no longer presented an unbroken front
Q7: When did Athanasius re-enter the capitol?
A7: 22 February, 362
Q8: Who succeeded the Emperor Constantius?
A8: Julian
Q9: Who then succeeded George?
A9: An obscure presbyter of the name of Pistus
Q10: What happened to the usurping bishop, George?
A10: flung into prison and murdered
The accession of Valens gave a fresh lease of life to the Arian party. He issued a decree banishing the bishops who had been deposed by Constantius, but who had been permitted by Jovian to return to their sees. The news created the greatest consternation in the city of Alexandria itself, and the prefect, in order to prevent a serious outbreak, gave public assurance that the very special case of Athanasius would be laid before the emperor. But the saint seems to have divined what was preparing in secret against him. He quietly withdrew from Alexandria, 5 October, and took up his abode in a country house outside the city. Valens, who seems to have sincerely dreaded the possible consequences of another popular outbreak, within a few weeks issued orders allowing Athanasius to return to his episcopal see.

Q1: What party benefited from the accession of Valens?
A1: Arian
Q2: Valens issued a decree banishing the bishops that were deposed by who?
A2: Constantius
Q3: What saint fled from Alexandria on 5 October to a country house outside Alexandria?
A3: Athanasius
Q4: Valens' banishment of Athanasius created the greatest consternation in what city?
A4: Alexandria
Q5: What did the decree of Valens do?
A5: banishing the bishops who had been deposed by Constantius
Q6: When the people in the city were concerned about Athanasius, what did the prefect do?
A6: case of Athanasius would be laid before the emperor
Q7: What did  Athanasius do to protect himself?
A7: withdrew from Alexandria, 5 October
Q8: How did Valens get him to return?
A8: issued orders allowing Athanasius to return to his episcopal see
His biography of Anthony the Great entitled Life of Antony(Βίος καὶ Πολιτεία Πατρὸς Ἀντωνίου, Vita Antonii) became his most widely-read work. Translated into several languages, it played an important role in the spreading of the ascetic ideal in Eastern and Western Christianity. Depicting Anthony as an illiterate and holy man who through his existence in a primordial landscape has an absolute connection to the divine truth, the biography also resembles the life of his biographer Athanasius. It later served as an inspiration to Christian monastics in both the East and the West. The so-called Athanasian Creed dates from well after Athanasius's death and draws upon the phraseology of Augustine's De trinitate.

Q1: Who wrote the biography entitled Life of Antony?
A1: Athanasius
Q2: Life of Antony played an important role in the spreading of ascetic ideals in what religion?
A2: Eastern and Western Christianity
Q3: The biography, Life of Antony, also resembles of the life of who?
A3: Athanasius
Q4: The so-called Athanasian Creed draws upon the phraseology of what?
A4: Augustine's De trinitate
Q5: About whom did he write his most widely-read work?
A5: Anthony the Great
Q6: Why was this work considered to be important?
A6: spreading of the ascetic ideal in Eastern and Western Christianity
Q7: How did he depict Anthony?
A7: illiterate and holy
Q8: What does the Athanasian Creed draw upon?
A8: Augustine's De trinitate
Q9: Whose life did Anthony's resemble?
A9: Athanasius
Conflict with Arius and Arianism as well as successive Roman emperors shaped Athanasius's career. In 325, at the age of 27, Athanasius began his leading role against the Arians as his bishop's assistant during the First Council of Nicaea. Roman emperor Constantine the Great had convened the council in May–August 325 to address the Arian position that the Son of God, Jesus of Nazareth, is of a distinct substance from the Father. Three years after that council, Athanasius succeeded his mentor as archbishop of Alexandria. In addition to the conflict with the Arians (including powerful and influential Arian churchmen led by Eusebius of Nicomedia), he struggled against the Emperors Constantine, Constantius II, Julian the Apostate and Valens. He was known as "Athanasius Contra Mundum" (Latin for Athanasius Against the World).

Q1: Athanasius began his leading role at what age?
A1: 27
Q2: In what year was the First Council of Nicaea?
A2: 325
Q3: Athanasius was also known as what?
A3: Athanasius Contra Mundum
Q4: How many years after the First Council of Nicaea did Athanasius become archbishop?
A4: Three years
Q5: Who is one emporer Athanasius struggled against?
A5: Constantine
Q6: What conflict shaped his career?
A6: Conflict with Arius and Arianism
Q7: Why was the First Council of Nicaea convened?
A7: Jesus of Nazareth, is of a distinct substance from the Father
Q8: Because of his conflicts with the emperors, how was he known?
A8: Athanasius Against the World
Q9: Whose position was it that Jesus was the Son of God?
A9: the Arian position
Rufinus relates a story that as Bishop Alexander stood by a window, he watched boys playing on the seashore below, imitating the ritual of Christian baptism. He sent for the children and discovered that one of the boys (Athanasius) had acted as bishop. After questioning Athanasius, Bishop Alexander informed him that the baptisms were genuine, as both the form and matter of the sacrament had been performed through the recitation of the correct words and the administration of water, and that he must not continue to do this as those baptized had not been properly catechized. He invited Athanasius and his playfellows to prepare for clerical careers.

Q1: Were the pretend baptisms real?
A1: the baptisms were genuine
Q2: As a child, Athanasius imitated what ritual?
A2: ritual of Christian baptism
Q3: What work did the Bishop suggest for Athanasius?
A3: clerical careers
Q4: Why was Athanasius instructed to stop pretend baptising?
A4: not been properly catechized
Athanasius recounts being a student, as well as being educated by the Martyrs of the Great (tenth) and last persecution of Christianity by pagan Rome.[citation needed] This persecution was most severe in the East, particularly in Egypt and Palestine. Peter of Alexandria, the 17th archbishop of Alexandria, was martyred in 311 in the closing days of that persecution, and may have been one of those teachers. His successor as bishop of Alexandria, Alexander of Alexandria (312–328) was an Origenist as well as a documented mentor of Athanasius. According to Sozomen, Bishop Alexander "invited Athanasius to be his commensal and secretary. He had been well educated, and was versed in grammar and rhetoric, and had already, while still a young man, and before reaching the episcopate, given proof to those who dwelt with him of his wisdom and acumen". Athanasius's earliest work, Against the Heathen – On the Incarnation (written before 319), bears traces of Origenist Alexandrian thought (such as repeatedly quoting Plato and used a definition from Aristotle's Organon) but in an orthodox way. Athanasius was also familiar with the theories of various philosophical schools, and in particular with the developments of Neo-Platonism. Ultimately, Athanasius would modify the philosophical thought of the School of Alexandria away from the Origenist principles such as the "entirely allegorical interpretation of the text". Still, in later works, Athanasius quotes Homer more than once (Hist. Ar. 68, Orat. iv. 29). In his letter to Emperor Constantius, he presents a defense of himself bearing unmistakable traces of a study of Demosthenes de Corona.

Q1: Where was persecution of Christianity the worst?
A1: in the East
Q2: What famous Greek author did Athanasius  quote?
A2: Homer
Q3: In what year was Peter of Alexandria martyred?
A3: in 311
Q4: Who could have been one of Athanasius's teachers?
A4: Peter of Alexandria
Q5: What suggests that Athanasius was familiar with ancient Greek philosophers?
A5: quoting Plato
In about 319, when Athanasius was a deacon, a presbyter named Arius came into a direct conflict with Alexander of Alexandria. It appears that Arius reproached Alexander for what he felt were misguided or heretical teachings being taught by the bishop. Arius's theological views appear to have been firmly rooted in Alexandrian Christianity, and his Christological views were certainly not radical at all. He embraced a subordinationist Christology which taught that Christ was the divine Son (Logos) of God, made, not begotten, heavily influenced by Alexandrian thinkers like Origen, and which was a common Christological view in Alexandria at the time. Support for Arius from powerful bishops like Eusebius of Caesarea and Eusebius of Nicomedia, further illustrate how Arius's subordinationist Christology was shared by other Christians in the Empire. Arius was subsequently excommunicated by Alexander, and he would begin to elicit the support of many bishops who agreed with his position.

Q1: What made Arius's belief about Jesus different from Alexander's?
A1: Son (Logos) of God, made, not begotten
Q2: Was this differing view common among Christians of the day?
A2: common Christological view
Q3: What other leaders believed this?
A3: powerful bishops
Q4: What eventually happened to Arius?
A4: excommunicated by Alexander
Athanasius's episcopate began on 9 May 328 as the Alexandrian Council elected Athanasius to succeed the aged Alexander. That council also denounced various heresies and schisms, many of which continued to preoccupy his 45-year-long episcopate (c. 8 June 328 – 2 May 373). Patriarch Athanasius spent over 17 years in five exiles ordered by four different Roman Emperors, not counting approximately six more incidents in which Athanasius fled Alexandria to escape people seeking to take his life. This gave rise to the expression "Athanasius contra mundum" or "Athanasius against the world". However, during his first years as bishop, Athanasius visited the churches of his territory, which at that time included all of Egypt and Libya. He established contacts with the hermits and monks of the desert, including Pachomius, which proved very valuable to him over the years. Shortly thereafter, Athanasius became occupied with the theological disputes against Arians within the Byzantine Empire that would occupy much of his life.

Q1: Who did Athanasius succeed?
A1: Alexander
Q2: How many exiles did he endure?
A2: five exiles
Q3: The churches of what countries were in his territory?
A3: Egypt and Libya
Q4: Was he united with the Arians in his beliefs?
A4: disputes against Arians
Early in the year 343 we find Athanasius had travelled, via Rome, from Alexandria, North Africa, to Gaul; nowadays Belgium / Holland and surrounding areas, where Hosius of Cordoba was Bishop, the great champion of orthodoxy in the West. The two, together, set out for Sardica. A full Council of the Church was convened / summoned there in deference to the Roman pontiff's wishes. The travel was a mammoth task in itself. At this great gathering of prelates, leaders of the Church, the case of Athanasius was taken up once more, that is, Athanasius was formally questioned over misdemeanours and even murder, (a man called Arsenius and using his body for magic, – an absurd charge.). [The Council was convoked for the purpose of inquiring into the charges against Athanasius and other bishops, on account of which they were deposed from their sees by the Semi-Arian Synod of Antioch (341), and went into exile. It was called according to Socrates, (E. H. ii. 20) by the two Emperors, Constans and Constantius; but, according to Baronius by Pope Julius (337–352), (Ad an. 343). One hundred and seventy six attended. Eusebian bishops objected to the admission of Athanasius and other deposed bishops to the Council, except as accused persons to answer the charges brought against them. Their objections were overridden by the orthodox bishops, about a hundred were orthodox, who were the majority. The Eusebians, seeing they had no chance of having their views carried, retired to Philoppopolis in Thrace, Philippopolis (Thracia), where they held an opposition council, under the presidency of the Patriarch of Antioch, and confirmed the decrees of the Synod of Antioch. ]. Once more, at the Council of Sardica, was his innocence reaffirmed. Two conciliar letters were prepared, one to the clergy and faithful of Alexandria, the other to the bishops of Egypt and Libya, in which the will of the Council was made known. Meanwhile, the Eusebian party had gone to Philippopolis, where they issued an anathema against Athanasius and his supporters. The persecution against the orthodox party broke out with renewed vigour, and Constantius was induced to prepare drastic measures against Athanasius and the priests who were devoted to him. Orders were given that if the Saint attempt to re-enter his see, he should be put to death. Athanasius, accordingly, withdrew from Sardica to Naissus in Mysia, where he celebrated the Easter festival of the year 344. It was Hosius who presided over the Council of Sardica, as he did for the First Council of Nicaea, which like the 341 synod, found Athanasius innocent. &. He celebrated his last Easter in exile in Aquileia in April 345, received by bishop Fortunatianus.

Q1: Where is Gaul currently located?
A1: Belgium / Holland and surrounding areas
Q2: What was the verdict at the Council of Sardica?
A2: his innocence reaffirmed
Q3: With whom did Athanasius travel to Sardica?
A3: Hosius of Cordoba
Q4: About what did the Council of the Church question Athanasius?
A4: misdemeanours and even murder
Q5: Was Athanasius permitted admission to the Council?
A5: objections were overridden by the orthodox bishops
Pope Julius had died in April, 352, and was succeeded by Liberius. For two years Liberius had been favourable to the cause of Athanasius; but driven at last into exile, he was induced to sign an ambiguous formula, from which the great Nicene text, the "homoousion", had been studiously omitted. In 355 a council was held at Milan, where in spite of the vigorous opposition of a handful of loyal prelates among the Western bishops, a fourth condemnation of Athanasius was announced to the world. With his friends scattered, the saintly Hosius in exile, and Pope Liberius denounced as acquiescing in Arian formularies, Athanasius could hardly hope to escape. On the night of 8 February, 356, while engaged in services in the Church of St. Thomas, a band of armed men burst in to secure his arrest. It was the beginning of his third exile.

Q1: In what year did Pope Julius die?
A1: 352
Q2: Did Liberius sympathize with Athanasius?
A2: Liberius had been favourable
Q3: Where the men armed who arrested him?
A3: armed men
Q4: What was the outcome of the Council of Milan?
A4: a fourth condemnation of Athanasius
Q5: What was  Athanasius doing when he was arrested?
A5: engaged in services