sentence-transformers/squad huggingface dataset:
Passage: Reform of the liturgy had been a part of the liturgical movements in the 20th century mainly in France, and Germany which were officially recognized by Pius XII in his encyclical Mediator Dei. During the pontificate of Pius XII, the Vatican eased regulations on the use of Latin in Roman Catholic liturgies, permitting some use of vernacular languages during baptisms, funerals and other events. In 1951 and 1955, the Easter liturgies underwent revision, most notably including the reintroduction of the Easter Triduum. The Second Vatican Council made no changes to the Roman Missal, but in the document Sacrosanctum Concilium mandated that a general revision of it take place. After the Vatican Council, in April 1969, Paul VI approved the "new Order of Mass" promulgated in 1970, as stated in the Acta Apostolica Sedis to "end experimentation" with the Mass and which included the introduction of three new Eucharistic Prayers to what was up to then a single Roman Canon.

Question: What language was traditionally used in Roman Catholic services?

Question: What were revised between 1951 and 1955?

Question: What was re instated to the Easter liturgy by reform?

Question: What type of service did Paul Vi announce reformed in 1969?

Question: How many new prayers were included in the official mass reforms of 1969?
Passage: The Mass of Paul VI was also in Latin but approval was given for the use of vernacular languages. There had been other instructions issued by the Pope in 1964, 1967, 1968, 1969 and 1970 which centered on the reform of all liturgies of the Roman Church. These major reforms were not welcomed by all and in all countries. The sudden apparent "outlawing" of the 400-year-old Mass, the last typical edition of which being promulgated only a few years earlier in 1962 by Paul's predecessor, Pope John XXIII, was not always explained well. Further experimentation with the new Mass by liturgists, such as the usage of pop/folk music (as opposed to the Gregorian Chant advocated by Pope Pius X), along with concurrent changes in the order of sanctuaries, was viewed by some as vandalism. In 2007, Pope Benedict XVI clarified that the 1962 Mass of John XXIII and the 1970 Mass of Paul VI are two forms of the same Roman Rite, the first, which had never been "juridically abrogated", now being an "extraordinary form of the Roman Rite", while the other "obviously is and continues to be the normal Form – the Forma ordinaria – of the Eucharistic Liturgy".

Question: What type of language did Paul Vi's reforms approve for use in the Catholic mass?

Question: How old was the mass reformed by Paul VI?

Question: What type of music was used in traditional mass?

Question: Who unified two previous popes views of the Roman Catholic Mass?

Question: In what year were the various versions of the Catholic mass finally synthesized?
Passage: In 1964, Paul VI created a Secretariat for non-Christians, later renamed the Pontifical Council for Interreligious Dialogue and a year later a new Secretariat (later Pontifical Council) for Dialogue with Non-Believers. This latter was in 1993 incorporated by Pope John Paul II in the Pontifical Council for Culture, which he had established in 1982. In 1971, Paul VI created a papal office for economic development and catastrophic assistance. To foster common bonds with all persons of good will, he decreed an annual peace day to be celebrated on January first of every year. Trying to improve the condition of Christians behind the Iron Curtain, Paul VI engaged in dialogue with Communist authorities at several levels, receiving Foreign Minister Andrei Gromyko and Chairman of the Presidium of the Supreme Soviet Nikolai Podgorny in 1966 and 1967 in the Vatican. The situation of the Church in Hungary, Poland and Romania, improved during his pontificate.

Question: Who established the Pontifical Council for Culture?

Question: What organization did Paul VI create to address non believers by the church?

Question: What was the Secretariat for non-believers eventually renamed?

Question: What Prime Minister did Paul VI attempt to interact with in order to help Catholics in Communist countries?

Question: What is celebrated by the Catholic church on January 1 of every year?
Passage: In 1976 Montini became the first pontiff in modern history to deny the accusation of homosexuality. Published by his order in January 1976 was a homily Persona Humana: Declaration on Certain Questions concerning Sexual Ethics, which outlawed pre or extra-marital sex, condemned homosexuality, and forbade masturbation. It provoked French author and former diplomat Roger Peyrefitte, in an interview published by the magazine Tempo, to accuse Montini of hypocrisy, and of having a longtime lover who was a movie actor. According to rumors prevalent both inside the Curia and in Italian society, this was Paolo Carlini, who had a bit part as a hairdresser in the Audrey Hepburn film Roman Holiday. Peyrefitte had previously published the accusation in two books, but the interview (previously published in a French gay magazine) brought the rumors to a wider public and caused an uproar. In a brief address to a crowd of approximately 20,000 in St. Peters Square on April 18, Montini called the charges "horrible and slanderous insinuations" and appealed for prayers on his behalf. Special prayers for Montini were said in all Italian Roman Catholic churches in "a day of consolation". In 1984 a New York Times correspondent repeated the allegations.

Question: In what year was pre and extra marital sex outlawed by the Catholic church?

Question: Who was accused of being a homosexual in 1976?

Question: Who brought allegations of Montini's homosexuality?

Question: On what date did Montini publicly address charges of homosexuality?

Question: Who was Montini's alleged lover?
Passage: Pope Paul VI became the first pope to visit six continents, and was the most travelled pope in history to that time, earning the nickname "the Pilgrim Pope". With his travels he opened new avenues for the papacy, which were continued by his successors John Paul II and Benedict XVI. He travelled to the Holy Land in 1964, to the Eucharistic Congresses in Bombay, India and Bogotá, Colombia. In 1966, however, he was twice denied permission to visit Poland for the 1,000th anniversary of the baptism of Poland. In 1967, however, fifty years after the first apparition, he visited Fátima in Portugal. He undertook a pastoral visit to Africa in 1969. On 27 November 1970 he was the target of an assassination attempt at Manila International Airport in the Philippines. He was only lightly stabbed by the would-be assassin Benjamín Mendoza y Amor Flores, who was subdued by the pope's personal bodyguard and trip organizer, Msgr. Paul Marcinkus.

Question: How many continents did Paul Vi visit as pope?

Question: What was Paul Vi's nickname during his papacy?

Question: In what year did Paul VI journey to the Holy Land?

Question: In what country was an assignation attempt made on the life of Paul VI?

Question: Who organized Paul Vi's visit to Manila?
Passage: Pope Paul VI became the first reigning pontiff ever to visit the Americas when he flew to New York in October 1965 to address the United Nations. As a gesture of goodwill, the pope gave to the UN two pieces of papal jewelry, a diamond cross and ring, with the hopes that the proceeds from their sale at auction would contribute to the UN's efforts to end human suffering. During the pope's visit, as the U.S. involvement in the Vietnam War escalated under President Johnson, Paul VI pleaded for peace before the UN:

Question: What group did Paul VI address in New York in 1965?

Question: Who was the first pope to visit the United States?

Question: To whom did Paul VI give a diamond cross and ring in hopes it would raise funds to help people globally?

Question: What did Paul VI ask the UN to promote during the Vietnam war?

Question: What US president was in office when Paul VI visited America for the first time?
Passage: Like his predecessor Pius XII, Paul VI put much emphasis on the dialogue with all nations of the world through establishing diplomatic relations. The number of foreign embassies accredited to the Vatican doubled during his pontificate. This was a reflection of a new understanding between Church and State, which had been formulated first by Pius XI and Pius XII but decreed by Vatican II. The pastoral constitution Gaudium et spes stated that the Catholic Church is not bound to any form of government and willing to cooperate with all forms. The Church maintained its right to select bishops on its own without any interference by the State.

Question: What number doubled during Paul Vi's papacy?

Question: Who did Paul Vi want to maintain a continuing dialogue with?

Question: What document states that the Catholic church is not subject to any particlar government?

Question: Who did the church retain the right to elect without interference from the state in its constitutional document?

Question: What organization officially outlined the church's relationship to state?
Passage: Ecclesiam suam was given at St. Peter's, Rome, on the Feast of the Transfiguration, 6 August 1964, the second year of his Pontificate. It is considered an important document, identifying the Catholic Church with the Body of Christ. A later Council document Lumen Gentium stated that the Church subsists in the Body of Christ, raising questions as to the difference between "is" and "subsists in". Paul VI appealed to "all people of good will" and discussed necessary dialogues within the Church and between the Churches and with atheism.

Question: What catholic document compares the Catholic church to the body of Christ?

Question: What document declares that the Roman Catholic church lives within the body of Christ?

Question: What was being celebrated in the Catholic calendar when the Eccelsiam suam was given in 1964?

Question: On what date is the Feat of Transfiguration celebrated?

Question: In what city is the cathedral of St Peter's located?
Passage: Sacerdotalis caelibatus (Latin for "Of the celibate priesthood"), promulgated on 24 June 1967, defends the Catholic Church's tradition of priestly celibacy in the West. This encyclical was written in the wake of Vatican II, when the Catholic Church was questioning and revising many long-held practices. Priestly celibacy is considered a discipline rather than dogma, and some had expected that it might be relaxed. In response to these questions, the Pope reaffirms the discipline as a long-held practice with special importance in the Catholic Church. The encyclical Sacerdotalis caelibatus from 24 June 1967, confirms the traditional Church teaching, that celibacy is an ideal state and continues to be mandatory for Roman Catholic priests. Celibacy symbolizes the reality of the kingdom of God amid modern society. The priestly celibacy is closely linked to the sacramental priesthood. However, during his pontificate Paul VI was considered generous in permitting bishops to grant laicization of priests who wanted to leave the sacerdotal state, a position which was drastically reversed by John Paul II in 1980 and cemented in the 1983 Canon Law that only the pope can in exceptional circumstances grant laicization.

Question: What is considered an ideal state for priests in the Catholic church?

Question: What is seen as symbolizing the reality of living in the modern world as Roman Catholic priest?

Question: What document of 1967 promotes the church's stance of celibacy in the priesthood?

Question: What type of law locked down the Catholic church's stance on celibacy in the priesthood?

Question: In what year was Canon Law issued affirming celibacy in the priesthood?
Passage: Of his eight encyclicals, Pope Paul VI is best known for his encyclical Humanae vitae (Of Human Life, subtitled On the Regulation of Birth), published on 25 July 1968. In this encyclical he reaffirmed the Catholic Church's traditional view of marriage and marital relations and a continued condemnation of artificial birth control. There were two Papal committees and numerous independent experts looking into the latest advancement of science and medicine on the question of artificial birth control. which were noted by the Pope in his encyclical The expressed views of Paul VI reflected the teachings of his predecessors, especially Pius XI, Pius XII and John XXIII and never changed, as he repeatedly stated them in the first few years of his Pontificate

Question: Which one of Paul Vi's encyclicals best known in Catholic history?

Question: What did Paul VI's Humanae Vitae condemn?

Question: What type of birth control is condemned by the Catholic church?

Question: How many encyclicals did Paul VI publish?

Question: What does Humanae Vitae mean?
Passage: To the pope as to all his predecessors, marital relations are much more than a union of two people. They constitute a union of the loving couple with a loving God, in which the two persons create a new person materially, while God completes the creation by adding the soul. For this reason, Paul VI teaches in the first sentence of Humanae vitae that the transmission of human life is a most serious role in which married people collaborate freely and responsibly with God the Creator. This divine partnership, according to Paul VI, does not allow for arbitrary human decisions, which may limit divine providence. The Pope does not paint an overly romantic picture of marriage: marital relations are a source of great joy, but also of difficulties and hardships. The question of human procreation exceeds in the view of Paul VI specific disciplines such as biology, psychology, demography or sociology. The reason for this, according to Paul VI, is that married love takes its origin from God, who "is love". From this basic dignity, he defines his position:

Question: According to Paul VI to whom are a man and woman in union with besides each other?

Question: What does God contribute to a married couple's child?

Question: Who is considered to be love?

Question: From whom is married love generated?

Question: What type of relations did Paul VI's Humanae VItae discuss?
Passage: The reaction to the encyclical's continued prohibitions of artificial birth control was very mixed. In Italy, Spain, Portugal and Poland, the encyclical was welcomed. In Latin America, much support developed for the Pope and his encyclical. As World Bank President Robert McNamara declared at the 1968 Annual Meeting of the International Monetary Fund and the World Bank Group that countries permitting birth control practices would get preferential access to resources, doctors in La Paz, Bolivia called it insulting that money should be exchanged for the conscience of a Catholic nation. In Colombia, Cardinal archbishop Aníbal Muñoz Duque declared, if American conditionality undermines Papal teachings, we prefer not to receive one cent. The Senate of Bolivia passed a resolution stating that Humanae vitae could be discussed in its implications for individual consciences, but was of greatest significance because the papal document defended the rights of developing nations to determine their own population policies. The Jesuit Journal Sic dedicated one edition to the encyclical with supportive contributions.

Question: Who was president of the World Bank in 1968?

Question: What were developing countries encouraged to allow access to by the World Bank?

Question: In what country did doctors call the World Bank's offer of resources in exchange for liberal birth control policies "insulting"?

Question: Who said Columbia did not want American aid if it required changing the Catholic church's stance on birth control?

Question: What country did Cardinal archbishop Anlbal Munoz Duque represent?
Passage: Paul VI was concerned but not surprised by the negative reaction in Western Europe and the United States. He fully anticipated this reaction to be a temporary one: "Don't be afraid", he reportedly told Edouard Gagnon on the eve of the encyclical, "in twenty years time they'll call me a prophet." His biography on the Vatican's website notes of his reaffirmations of priestly celibacy and the traditional teaching on contraception that "[t]he controversies over these two pronouncements tended to overshadow the last years of his pontificate". Pope John Paul II later reaffirmed and expanded upon Humanae vitae with the encyclical Evangelium vitae.

Question: To whom did Paul VI tell "not to be afraid" when the church released its statement on birth control?

Question: What did Paul VI declare he would be seen as in 25 years?

Question: To which pope can the Evangelium Vitae be attributed to?

Question: Which pope affirmed Paul VI Humanae Vitae?

Question: To what did Western Europe and the United States demonstrate a negative response?
Passage: After the Council, Paul VI contributed in two ways to the continued growth of ecumenical dialogue. The separated brothers and sisters, as he called them, were not able to contribute to the Council as invited observers. After the Council, many of them took initiative to seek out their Catholic counterparts and the Pope in Rome, who welcomed such visits. But the Catholic Church itself recognized from the many previous ecumenical encounters, that much needed to be done within, to be an open partner for ecumenism. To those who are entrusted the highest and deepest truth and therefore, so Paul VI, believed that he had the most difficult part to communicate. Ecumenical dialogue, in the view of Paul VI, requires from a Catholic the whole person: one's entire reason, will, and heart. Paul VI, like Pius XII before him, was reluctant to give in on a lowest possible point. And yet, Paul felt compelled to admit his ardent Gospel-based desire to be everything to everybody and to help all people Being the successor of Peter, he felt the words of Christ, "Do you love me more" like a sharp knife penetrating to the marrow of his soul. These words meant to Paul VI love without limits, and they underscore the Church's fundamental approach to ecumenism.

Question: In what city did the pope encourage visits from Catholics from other countries?

Question: In how many ways did Paul VI contribute to an ecumenical dialogue between Catholics?

Question: In Paul VI's view what does the Catholic ecumenical dialogue require from someone?

Question: How much of the person is needed to fully engage in a ecumenical dialogue according to Paul VI?

Question: To what historical figure can the words "Do you love me more" be attributed?
Passage: This was a significant step towards restoring communion between Rome and Constantinople. It produced the Catholic-Orthodox Joint declaration of 1965, which was read out on 7 December 1965, simultaneously at a public meeting of the Second Vatican Council in Rome and at a special ceremony in Istanbul. The declaration did not end the schism, but showed a desire for greater reconciliation between the two churches. In May 1973, the Coptic Patriarch Shenouda III of Alexandria visited the Vatican, where he met three times with Pope Paul VI. A common declaration and a joint Creed issued after the visit demonstrated that there are virtually no more[additional citation needed] theological discrepancies between the Coptic and Roman Catholic Churches.

Question: What statement addressed the relationship of Italy to Greece in the Catholic church?

Question: In what year was the Catholic-Orthodox joint declaration read?

Question: In what city was the Catholic-Orthodox joint declaration read?

Question: Who visited the Vatican in May of 1973 in an effort to negotiate Orthodox and Catholic relations?

Question: How many times did Coptic Patriarch Shenouda III meet with Paul VI in 1973?
Passage: Paul VI was the first pope to receive an Anglican Archbishop of Canterbury, Michael Ramsey in official audience as Head of Church, after the private audience visit of Archbishop Geoffrey Fisher to Pope John XXIII on 2 December 1960. Ramsey met Paul three times during his visit and opened the Anglican Centre in Rome to increase their mutual knowledge. He praised Paul VI[e] and his contributions in the service of unity. Paul replied that "by entering into our house, you are entering your own house, we are happy to open our door and heart to you." The two Church leaders signed a common declaration, which put an end to the disputes of the past and outlined a common agenda for the future.

Question: Who was the first pope to meet with an Anglican Archbishop as an official Head of Church since 1960?

Question: Who was Archbishop of Canterbury during Paul VI papacy?

Question: How many times did Archbishop Ramsey meet with Paul VI?

Question: What center did Archbishop Ramsey open in Rome to improve Anglican and Catholic relations?

Question: In what Italian center was the Anglican center opened in by Archbishop Ramsey?
Passage: Cardinal Augustin Bea, the head of the Secretariat for Promoting Christian Unity, added at the end of the visit, "Let us move forward in Christ. God wants it. Humanity is waiting for it." Unmoved by a harsh condemnation by the Congregation of Faith on mixed marriages precisely at this time of the visit, Paul VI and Ramsey appointed a preparatory commission which was to put the common agenda into practice on such issues as mixed marriages. This resulted in a joint Malta declaration, the first joint agreement on the Creed since the Reformation. Paul VI was a good friend of the Anglican Church, which he described as "our beloved sister Church". This description was unique to Paul and not used by later popes.

Question: What did the Cardinal Augustin Bea's Secretariat promote?

Question: What group condemned mixed faith marriages?

Question: To what type of non Catholic denomination was Paul VI considered to be a great ally of?

Question: Which church did Paul VI call "our beloved sister church"?

Question: Who described the Anglican church as "our beloved sister Church"?
Passage: In 1965, Paul VI decided on the creation of a joint working group with the World Council of Churches to map all possible avenues of dialogue and cooperation. In the following three years, eight sessions were held which resulted in many joint proposals. It was proposed to work closely together in areas of social justice and development and Third World Issues such as hunger and poverty. On the religious side, it was agreed to share together in the Week of Prayer for Christian Unity, to be held every year. The joint working group was to prepare texts which were to be used by all Christians. On 19 July 1968, the meeting of the World Council of Churches took place in Uppsala, Sweden, which Pope Paul called a sign of the times. He sent his blessing in an ecumenical manner: "May the Lord bless everything you do for the case of Christian Unity." The World Council of Churches decided on including Catholic theologians in its committees, provided they have the backing of the Vatican.

Question: In what year was a group created to work with the World Council of Churches to increase dialogue between Catholic Christians and other Christian denominations?

Question: In what year did the World Council of Churches meet in Uppsala, Sweden?

Question: What type of theologians did the World Council of Churches decide to include in their committees?

Question: In what country did the World Council of Churches meet in 1968?

Question: Whose backing did the World Council of Churches require Catholic theologians serving on joint committees to have?