sentence-transformers/squad huggingface dataset:
Passage: 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.

Question: Is the view of the impregnation of Mary's pregnancy the same as the one held for the birth of her first child ?

Question: What is the view held at the Vatican regarding how Mary was actually given life into the world ?

Question: When did these contradictory views start to emerge ?

Question: When were contradictory views to the belief of Mary's parentage struck down ?

Question: Who were the parents of Mary believed to be ?
Passage: 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.

Question: What was explained by the man Giovanni Maria Mastai-Ferretti who later became leader of the Holy Roman Church ?

Question: What did Mary supposedly not require that everyone else also required and why was this so ?

Question: According to the teaching of the Catholic religion is a savior for the world needed ?

Question: What is the child of Mary known to be famous for according to Giovanni Maria Mastai-Ferretti ?
Passage: 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).

Question: What Empire held Grecian teachers of the virginity of Mary's conception ?

Question: Who gave a reason for the purging of evil for the Blessed Virgin and her first child ?

Question: What procedure was being performed while he gave his reasoning ?

Question: Who was compelled to write of this instance that was also an author of one of the book of the Bible ?

Question: What became associated with the celebration of Mary's inception in the womb ?
Passage: 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).

Question: What proof do some believe is offered as to proof of Mary being the ultimate concept of pure?

Question: What phrases were used to describe Mary ?

Question: Who is often held as the model for all things holy and pure that is not Mary ?

Question: Who refused to hear any contradictory views about Mary and her perceived inception ?

Question: What did this person also state about all of mankind in regards to wayward transgressions ?
Passage: 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.

Question: Where did the majority of the concepts of Mary's birth show themselves the most ?

Question: In what way did this Ruler refer to Mary in his writings ?

Question: What Byzantine Ruler ho ruled from from 527 to 565 was also a well trained thinker of concepts ?

Question: What event happened to Theotokos that was of significant religious note ?

Question: How did some view the the person whose name includes a Christian rite of passage from the Bible?
Passage: 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.

Question: What was widely observed in the eastern portion of the Byzantine world ?

Question: What was the name of this festival ?

Question: Was there anything in similarity that happened in the Western portion of the Empire ? If so who was it supported by?

Question: Who was against all of the celebrations of Mary 's her birth ?

Question: According to some when is is possible for a Sanctified Mary to have emerged ?
Passage: 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.

Question: What happened on the final day of the month of love that was of significance was authorized by the Holy Roman Church leader ?

Question: Who was the Holy Roman Church leader that authorized the change ?

Question: What document made the authorization official ?

Question: 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 ?

Question: What was the opposite of a sinner who committed a venial type? It would be the most grave type of all .
Passage: 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.

Question: What did a teacher of religion from the college that was named after a Dominican friar do in 1839 of historical note ?

Question: What position was the teacher later given by the Holy Roman Church ?

Question: Who gave the teacher the new job ?

Question: Who was the teacher who committed the act ?

Question: 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 ?
Passage: 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.

Question: Who began to query the position of the conception of Mary following the 11th century ?

Question: Who did the query starter lay blame upon for the festivals that surrounded Mary's inception ?

Question: What did the query starter believe to be the ultimate difficulty in accepting the a virgin conception of Mary ?

Question: What did the query starter believe had been done by Mary's direct maternal line that contradict the conception theory of immaculate for Mary ?

Question: Did the query starter believe that the festival for Mary's conception had authorization to be held ?
Passage: 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.

Question: What did the the monk of minor believe to be true of Mary ?

Question: What point did his argument attempt to bring to the masses ?

Question: What did the monk of minor believe could alleviate the tension in the matter of the

Question: What consequences did he believe that this would have on Mary's reputation ?

Question: How did monk of minor explain how the change in reputation could be of benefit to Mary ?
Passage: 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.

Question: Where did the mass majority stand in relation to having or not having the Mary inception festivals ?

Question: How did the Holy Roman Church rule on the matter of the festivals ?

Question: Was the practce behind the meaning of the Mary inception festivals taught at Universities of theology ?

Question: In what year was the famous friar named Tom given a position as a saint of the Holy Roman Catholic Church ?

Question: What happened to Tom at one of the 1567 that changed his title ?
Passage: The papal bull defining the dogma, Ineffabilis Deus, mentioned in particular the patrististic interpretation of Genesis 3:15 as referring to a woman, Mary, who would be eternally at enmity with the evil serpent and completely triumphing over him. It said the Fathers saw foreshadowings of Mary's "wondrous abundance of divine gifts and original innocence" "in that ark of Noah, which was built by divine command and escaped entirely safe and sound from the common shipwreck of the whole world; in the ladder which Jacob saw reaching from the earth to heaven, by whose rungs the angels of God ascended and descended, and on whose top the Lord himself leaned; in that bush which Moses saw in the holy place burning on all sides, which was not consumed or injured in any way but grew green and blossomed beautifully; in that impregnable tower before the enemy, from which hung a thousand bucklers and all the armor of the strong; in that garden enclosed on all sides, which cannot be violated or corrupted by any deceitful plots; in that resplendent city of God, which has its foundations on the holy mountains; in that most august temple of God, which, radiant with divine splendours, is full of the glory of God; and in very many other biblical types of this kind."

Question: What holy document takes the view of Mary back to the creation of man and woman ?

Question: What specific part the Bible does this document reference for Mary ?

Question: According to the document what did the forebears already have knowledge of before Mary came about ?

Question: Where was Mary represented (according to the Holy document ) on the vessel that wandered the sea for forty days and forty nights ?
Passage: Contemporary Eastern Orthodox Christians often object to the dogmatic declaration of her immaculate conception as an "over-elaboration" of the faith and because they see it as too closely connected with a particular interpretation of the doctrine of ancestral sin. All the same, the historical and authentic tradition of Mariology in Byzantium took its historical point of departure from Sophronios, Damascene, and their imitators. The most famous Eastern Orthodox theologian to imply Mary's Immaculate Conception was St. Gregory Palamas. Though many passages from his works were long known to extol and attribute to Mary a Christlike holiness in her human nature, traditional objections to Palamas' disposition toward the Immaculate Conception typically rely on a poor understanding of his doctrine of "the purification of Mary" at the Annunciation. Not only did he explicitly cite St. Gregory Nazianzen for his understanding of Jesus' purification at His baptism and Mary's at the Annunciation, but Theophanes of Nicaea, Joseph Bryennius, and Gennadios Scholarios all explicitly placed Mary's Conception as the first moment of her all-immaculate participation in the divine energies to such a degree that she was always completely without spot and graced. In addition to Emperor Manuel II and Gennadius Scholarius, St. Mark of Ephesus also fervently defended Mary's title as "prepurified" against the Dominican, Manuel Calecas, who was perhaps promoting thomistic Mariology that denied Mary's all-holiness from the first moment of her existence.

Question: What sect often stands in disagreement over the virginal inception of Mary ?

Question: What does this group believe of the story of a Virgin mother for Mary and those who follow its teaching ?

Question: What in particular does the group feels is impossible to believe ?

Question: What did this theological study do to set itself apart from the other groups ?

Question: What is the theological study of Mary called ?
Passage: Martin Luther, who initiated the Protestant Reformation, said: "Mother Mary, like us, was born in sin of sinful parents, but the Holy Spirit covered her, sanctified and purified her so that this child was born of flesh and blood, but not with sinful flesh and blood. The Holy Spirit permitted the Virgin Mary to remain a true, natural human being of flesh and blood, just as we. However, he warded off sin from her flesh and blood so that she became the mother of a pure child, not poisoned by sin as we are. For in that moment when she conceived, she was a holy mother filled with the Holy Spirit and her fruit is a holy pure fruit, at once God and truly man, in one person." Some Lutherans, such as the members of the Anglo-Lutheran Catholic Church, support the doctrine.

Question: Who is the person that started the religion that separated itself from the Catholic Church in the 17th century ?

Question: What did he do that sparked the separation from the Catholic Church ?

Question: What did this leader of change believe of the conception of Mary ?

Question: What did Mary's child avoid according to the leader of the separation ?

Question: What particular sect is a patron of this belief ?
Passage: The report "Mary: Faith and Hope in Christ", by the Anglican-Roman Catholic International Commission, concluded that the teaching about Mary in the two definitions of the Assumption and the Immaculate Conception can be said to be consonant with the teaching of the Scriptures and the ancient common traditions. But the report expressed concerns that the Roman Catholic dogmatic definitions of these concepts implies them to be "revealed by God", stating: "The question arises for Anglicans, however, as to whether these doctrines concerning Mary are revealed by God in a way which must be held by believers as a matter of faith."

Question: What was written by the a all inclusive group convened by the holy church centered in Rome ?

Question: What document did this group create once it was convened ?

Question: What was the final conclusion reached in the report by the group ?

Question: What type of interpretation did the group believe was of concern in regard to Mary ?

Question: What did the document attempt to clarify ?