sentence-transformers/squad huggingface dataset:
Passage: During this critical period, the number of Preachers seems never to have sunk below 3,500. Statistics for 1876 show 3,748, but 500 of these had been expelled from their convents and were engaged in parochial work. Statistics for 1910 show a total of 4,472 nominally or actually engaged in proper activities of the order. In the year 2000, there were 5,171 Dominican friars in solemn vows, 917 student brothers, and 237 novices. By the year 2013 there were 6058 Dominican friars, including 4,470 priests.

Question: In 1876, how many preachers were expelled from the Dominican Order?

Question: In 1910, how many Dominicans were actively engaged in Order work?

Question: How many Dominican friars were there in 2013?

Question: In what year were there 4,470 priests in the Dominican Order?

Question: How many student brothers were there in the year 2000?
Passage: In the revival movement France held a foremost place, owing to the reputation and convincing power of the orator, Jean-Baptiste Henri Lacordaire (1802–1861). He took the habit of a Friar Preacher at Rome (1839), and the province of France was canonically erected in 1850. From this province were detached the province of Lyon, called Occitania (1862), that of Toulouse (1869), and that of Canada (1909). The French restoration likewise furnished many laborers to other provinces, to assist in their organization and progress. From it came the master general who remained longest at the head of the administration during the 19th century, Père Vincent Jandel (1850–1872). Here should be mentioned the province of St. Joseph in the United States. Founded in 1805 by Edward Fenwick, afterwards first Bishop of Cincinnati, Ohio (1821–1832), this province has developed slowly, but now ranks among the most flourishing and active provinces of the order. In 1910 it numbered seventeen convents or secondary houses. In 1905, it established a large house of studies at Washington, D.C., called the Dominican House of Studies. There are now four Dominican provinces in the United States.

Question: What country held a prominent place in the revival movement?

Question: What orator was very famous during the revival movement?

Question: When was the province of France canonically erected?

Question: What title did Pere Vincent Jandel hold during this time?
Passage: The province of France has produced a large number of preachers. The conferences of Notre-Dame-de-Paris were inaugurated by Père Lacordaire. The Dominicans of the province of France furnished Lacordaire (1835–1836, 1843–1851), Jacques Monsabré (1869–1870, 1872–1890), Joseph Ollivier (1871, 1897), Thomas Etourneau (1898–1902).[citation needed] Since 1903 the pulpit of Notre Dame has been occupied by a succession of Dominicans. Père Henri Didon (d. 1900) was a Dominican. The house of studies of the province of France publishes L'Année Dominicaine (founded 1859), La Revue des Sciences Philosophiques et Theologiques (1907), and La Revue de la Jeunesse (1909). French Dominicans founded and administer the École Biblique et Archéologique française de Jérusalem founded in 1890 by Père Marie-Joseph Lagrange O.P. (1855–1938), one of the leading international centres for Biblical research. It is at the École Biblique that the famed Jerusalem Bible (both editions) was prepared.

Question: What country has produced a large number of preachers?

Question: What Dominican Friar inugurated the conferences of Notre Dame of Paris?

Question: What is the name of another French Dominican friar during this time?

Question: What is one of the leading international centers for biblical research?

Question: What was prepared at the Ecole Biblique?
Passage: Doctrinal development has had an important place in the restoration of the Preachers. Several institutions, besides those already mentioned, played important parts. Such is the Biblical school at Jerusalem, open to the religious of the order and to secular clerics, which publishes the Revue Biblique. The faculty of theology at the University of Fribourg, confided to the care of the Dominicans in 1890, is flourishing, and has about 250 students. The Pontificium Collegium Internationale Angelicum, the future Pontifical University of Saint Thomas Aquinas, Angelicum established at Rome in 1908 by Master Hyacinth Cormier, opened its doors to regulars and seculars for the study of the sacred sciences. In addition to the reviews above are the Revue Thomiste, founded by Père Thomas Coconnier (d. 1908), and the Analecta Ordinis Prædicatorum (1893). Among numerous writers of the order in this period are: Cardinals Thomas Zigliara (d. 1893) and Zephirin González (d. 1894), two esteemed philosophers; Alberto Guillelmotti (d. 1893), historian of the Pontifical Navy, and Heinrich Denifle, one of the most famous writers on medieval history (d. 1905).[citation needed]

Question: What school publishes the Revue Biblique?

Question: When was the University of Fribourg put into the Dominican Order's care?

Question: How many students does the University of Fribourg have?

Question: What is the name of one Dominican Order institution of learning?

Question: What Dominican founded the Revue Thomiste?
Passage: Today, there is a growing number of Associates who share the Dominican charism. Dominican Associates are Christian women and men; married, single, divorced, and widowed; clergy members and lay persons who were first drawn to and then called to live out the charism and continue the mission of the Dominican Order - to praise, to bless, to preach. Associates do not take vows, but rather make a commitment to be partners with vowed members, and to share the mission and charism of the Dominican Family in their own lives, families, churches, neighborhoods, workplaces, and cities.

Question: What do present day Dominican Order associates do?

Question: What is an example of a modern Dominican Order follower?

Question: What draws many people into following the Dominican Order?

Question: Present day members continue to do what for the Dominican Order?
Passage: The spiritual tradition of Dominic's Order is punctuated not only by charity, study and preaching, but also by instances of mystical union. The Dominican emphasis on learning and on charity distinguishes it from other monastic and mendicant orders. As the order first developed on the European continent, learning continued to be emphasized by these friars and their sisters in Christ. These religious also struggled for a deeply personal, intimate relationship with God. When the order reached England, many of these attributes were kept, but the English gave the order additional, specialized characteristics. This topic is discussed below.

Question: The tradition of the Dominican Order includes what?

Question: What is one area the Dominican Order puts emphasis on?

Question: What is one way that the Dominican Order differentiates itself from other religious orders?

Question: In what country did some of the Dominican Order attributes change?
Passage: Dominic's search for a close relationship with God was determined and unceasing. He rarely spoke, so little of his interior life is known. What is known about it comes from accounts written by people near to him. St. Cecilia remembered him as cheerful, charitable and full of unceasing vigor. From a number of accounts, singing was apparently one of Dominic's great delights. Dominic practiced self-scourging and would mortify himself as he prayed alone in the chapel at night for 'poor sinners.' He owned a single habit, refused to carry money, and would allow no one to serve him.

Question: What did Dominic greatly struggle with?

Question: Who remembered Dominic as a cheerful fellow?

Question: What did Dominic enjoy doing?

Question: Who did Dominic pray for?

Question: What did Dominic refuse to do?
Passage: The spirituality evidenced throughout all of the branches of the order reflects the spirit and intentions of its founder, though some of the elements of what later developed might have surprised the Castilian friar. Fundamentally, Dominic was "... a man of prayer who utilized the full resources of the learning available to him to preach, to teach, and even materially to assist those searching for the truth found in the gospel of Christ. It is that spirit which [Dominic] bequeathed to his followers".

Question: What spirit did Dominic give to his followers?

Question: Where did Dominic want his followers to look for truth?

Question: What type of man was Dominic?
Passage: Humbert of Romans, the master general of the order from 1254 to 1263, was a great administrator, as well as preacher and writer. It was under his tenure as master general that the sisters in the order were given official membership. Humbert was a great lover of languages, and encouraged linguistic studies among the Dominicans, primarily Arabic, because of the missionary work friars were pursuing amongst those led astray or forced to convert by Muslims in the Middle East. He also wanted his friars to reach excellence in their preaching, and this was his most lasting contribution to the order. The growth of the spirituality of young preachers was his first priority. He once cried to his students: "... consider how excellent this office [of preaching] is, because it is apostolic; how useful, because it is directly ordained for the salvation of souls; how perilous, because few have in them, or perform, what the office requires, for it is not without great danger ... , vol. xxv. (Lyon, 1677)

Question: Who was the Master general of the Dominican Order during the mid 1200s?

Question: What years was Humbert of Rome the Master General?

Question: What did Humbert do that was very significant during his time as Master general?

Question: What did subject did Humbert love very much?

Question: What language did Humbert want the Dominican Order members to learn?
Passage: Humbert is at the center of ascetic writers in the Dominican Order. In this role, he added significantly to its spirituality. His writings are permeated with "religious good sense," and he used uncomplicated language that could edify even the weakest member. Humbert advised his readers, "[Young Dominicans] are also to be instructed not to be eager to see visions or work miracles, since these avail little to salvation, and sometimes we are fooled by them; but rather they should be eager to do good in which salvation consists. Also, they should be taught not to be sad if they do not enjoy the divine consolations they hear others have; but they should know the loving Father for some reason sometimes withholds these. Again, they should learn that if they lack the grace of compunction or devotion they should not think they are not in the state of grace as long as they have good will, which is all that God regards".

Question: What did Humbert use to teach even weak members of the Dominican Order?

Question: What did Humbert tell Dominican students to not concentrate on?

Question: According to Humbert, what is all that God regards?

Question: What did Humbert instruct the students not to be?
Passage: Another who contributed significantly to the spirituality of the order is Albertus Magnus, the only person of the period to be given the appellation "Great". His influence on the brotherhood permeated nearly every aspect of Dominican life. Albert was a scientist, philosopher, astrologer, theologian, spiritual writer, ecumenist, and diplomat. Under the auspices of Humbert of Romans, Albert molded the curriculum of studies for all Dominican students, introduced Aristotle to the classroom and probed the work of Neoplatonists, such as Plotinus. Indeed, it was the thirty years of work done by Thomas Aquinas and himself (1245–1274) that allowed for the inclusion of Aristotelian study in the curriculum of Dominican schools.

Question: The Dominican Order was also greatly helped by what German friar?

Question: Albert Magnus was also known as "Albert the what"?

Question: What was a discipline of Albert the Great?

Question: Who did Albert Magnus introduce to Dominican Order students?

Question: Who helped Albert Magnus bring Aristotelian curriculum to Dominican classrooms?
Passage: One of Albert's greatest contributions was his study of Dionysus the Areopagite, a mystical theologian whose words left an indelible imprint in the medieval period. Magnus' writings made a significant contribution to German mysticism, which became vibrant in the minds of the Beguines and women such as Hildegard of Bingen and Mechthild of Magdeburg. Mysticism, for the purposes of this study, refers to the conviction that all believers have the capability to experience God's love. This love may manifest itself through brief ecstatic experiences, such that one may be engulfed by God and gain an immediate knowledge of Him, which is unknowable through the intellect alone.

Question: Albert Magnus studied Dionysus during what historical period?

Question: What was one of Albert the Great's biggest contributions during the medieval period?

Question: Who was Dionysus?

Question: What refers to the conviction that all believers are capable of experiencing God's love?

Question: Albert magnus' writings contributed greatly to what?
Passage: Albertus Magnus championed the idea, drawn from Dionysus, that positive knowledge of God is possible, but obscure. Thus, it is easier to state what God is not, than to state what God is: "... we affirm things of God only relatively, that is, casually, whereas we deny things of God absolutely, that is, with reference to what He is in Himself. And there is no contradiction between a relative affirmation and an absolute negation. It is not contradictory to say that someone is white-toothed and not white".

Question: What idea did Albertus champion?

Question: Who influenced Magnus at this time?

Question: What is it easier to do regarding God?

Question: How do we deny things of God?
Passage: Albert the Great wrote that wisdom and understanding enhance one's faith in God. According to him, these are the tools that God uses to commune with a contemplative. Love in the soul is both the cause and result of true understanding and judgement. It causes not only an intellectual knowledge of God, but a spiritual and emotional knowledge as well. Contemplation is the means whereby one can obtain this goal of understanding. Things that once seemed static and unchanging become full of possibility and perfection. The contemplative then knows that God is, but she does not know what God is. Thus, contemplation forever produces a mystified, imperfect knowledge of God. The soul is exalted beyond the rest of God's creation but it cannot see God Himself.

Question: What enhances man's faith in God according to Albertus Magnus?

Question: What is a tool that God uses to speak to the average man?

Question: How can man obtain understanding of God?

Question: If someone contemplates God forever, what type of knowledge will they obtain?

Question: What cannot see God itself?
Passage: As the image of God grows within man, he learns to rely less on an intellectual pursuit of virtue and more on an affective pursuit of charity and meekness. Meekness and charity guide Christians to acknowledge that they are nothing without the One (God/Christ) who created them, sustains them, and guides them. Thus, man then directs his path to that One, and the love for, and of, Christ guides man's very nature to become centered on the One, and on his neighbor as well. Charity is the manifestation of the pure love of Christ, both for and by His follower.

Question: What virtue guides Christians in their understanding of God?

Question: According to Christianity, who is the "One"?

Question: What is Charity to a Christian?

Question: What should man's nature be centered on?
Passage: The Dominican Order was affected by a number of elemental influences. Its early members imbued the order with a mysticism and learning. The Europeans of the order embraced ecstatic mysticism on a grand scale and looked to a union with the Creator. The English Dominicans looked for this complete unity as well, but were not so focused on ecstatic experiences. Instead, their goal was to emulate the moral life of Christ more completely. The Dartford nuns were surrounded by all of these legacies, and used them to create something unique. Though they are not called mystics, they are known for their piety toward God and their determination to live lives devoted to, and in emulation of, Him.

Question: What did the Europeans of the Dominican Order bring to the group?

Question: What did the English Dominicans hope to do within the Order?

Question: What group of nuns are used all aspects of the Dominican Order for their work?

Question: The Dartford Nuns are similar to what group?

Question: What do ecstatic mystics hope to achieve?
Passage: Although Albertus Magnus did much to instill mysticism in the Order of Preachers, it is a concept that reaches back to the Hebrew Bible. In the tradition of Holy Writ, the impossibility of coming face to face with God is a recurring motif, thus the commandment against graven images (Exodus 20.4-5). As time passed, Jewish and early Christian writings presented the idea of 'unknowing,' where God's presence was enveloped in a dark cloud. These images arose out of a confusing mass of ambiguous and ambivalent statements regarding the nature of God and man's relationship to Him.

Question: The search for mysticism in the Dominican Order goes back to what?

Question: What is the Holy Writ?

Question: Who wanted to put mysticism into the Dominican Order?

Question: Whose writings introduced the idea of 'unknowing' to the Order of Preachers?
Passage: Although Dominic and the early brethren had instituted female Dominican houses at Prouille and other places by 1227, some of the brethren of the order had misgivings about the necessity of female religious establishments in an order whose major purpose was preaching, a duty in which women could not traditionally engage. In spite of these doubts, women's houses dotted the countryside throughout Europe. There were seventy-four Dominican female houses in Germany, forty-two in Italy, nine in France, eight in Spain, six in Bohemia, three in Hungary, and three in Poland. Many of the German religious houses that lodged women had been home to communities of women, such as Beguines, that became Dominican once they were taught by the traveling preachers and put under the jurisdiction of the Dominican authoritative structure. A number of these houses became centers of study and mystical spirituality in the 14th century. There were one hundred and fifty-seven nunneries in the order by 1358. In that year, the number lessened due to disasters like the Black Death.

Question: Who did some early Dominican followers have trouble reconciling?

Question: Where was one female Dominican house located?

Question: How many female Dominican houses were there in Germany?

Question: Who were an order of religious women who later converted to Dominican?

Question: How many Dominican nunneries were there by 1358?
Passage: Female houses differed from male Dominican houses in a lack of apostolic work for the women. Instead, the sisters chanted the Divine Office and kept all the monastic observances. Their lives were often much more strict than their brothers' lives. The sisters had no government of their own, but lived under the authority of the general and provincial chapters of the order. They were compelled to obey all the rules and shared in all the applicable privileges of the order. Like the Priory of Dartford, all Dominican nunneries were under the jurisdiction of friars. The friars served as their confessors, priests, teachers and spiritual mentors.

Question: How did female Dominican houses differ from male ones?

Question: What did the sisters do instead of apostolic work?

Question: What did the sisters not have?

Question: Who were the nunneries under the jurisdiction of?

Question: What is one role that the friars served as to the nuns?
Passage: Women could not be professed to the Dominican religious life before the age of thirteen. The formula for profession contained in the Constitutions of Montargis Priory (1250) demands that nuns pledge obedience to God, the Blessed Virgin, their prioress and her successors according to the Rule of St. Augustine and the institute of the order, until death. The clothing of the sisters consisted of a white tunic and scapular, a leather belt, a black mantle, and a black veil. Candidates to profession were tested to reveal whether they were actually married women who had merely separated from their husbands. Their intellectual abilities were also tested. Nuns were to be silent in places of prayer, the cloister, the dormitory, and refectory. Silence was maintained unless the prioress granted an exception for a specific cause. Speaking was allowed in the common parlor, but it was subordinate to strict rules, and the prioress, subprioress or other senior nun had to be present.

Question: After what age could women become members of the Dominican Order?

Question: What type of veil must the sisters wear?

Question: The formula for profession into the Dominican Order is presented in what text?

Question: What were the nuns allowed to minimally do?

Question: What were the nuns tested on?
Passage: Because the nuns of the order did not preach among the people, the need to engage in study was not as immediate or intense as it was for men. They did participate, however, in a number of intellectual activities. Along with sewing and embroidery, nuns often engaged in reading and discussing correspondence from Church leaders. In the Strassburg monastery of St. Margaret, some of the nuns could converse fluently in Latin. Learning still had an elevated place in the lives of these religious. In fact, Margarette Reglerin, a daughter of a wealthy Nuremberg family, was dismissed from a convent because she did not have the ability or will to learn.

Question: What did the nuns not do in the Dominican Order?

Question: What was one of the activities the nuns enjoyed?

Question: Who was expelled from a nunnery for not wanting to learn?

Question: Where was Margarette Reglerin from?

Question: What monastery did the nuns belong to who could speak Latin fluently?
Passage: As heirs of the Dominican priory of Poissy in France, the Dartford sisters were also heirs to a tradition of profound learning and piety. Sections of translations of spiritual writings in Dartford's library, such as Suso's Little Book of Eternal Wisdom and Laurent du Bois' Somme le Roi, show that the "ghoostli" link to Europe was not lost in the crossing of the Channel. It survived in the minds of the nuns. Also, the nuns shared a unique identity with Poissy as a religious house founded by a royal house. The English nuns were proud of this heritage, and aware that many of them shared in England's great history as members of the noble class, as seen in the next chapter.

Question: The Dartford sisters were heirs of what priory?

Question: Where was the priory of Poissy located?

Question: What book could be found in The Dartford sister's library?

Question: What did the Dartford nunnery have in common with the priory of Poissy?
Passage: The English Province was a component of the international order from which it obtained its laws, direction, and instructions. It was also, however, a group of Englishmen. Its direct supervisors were from England, and the members of the English Province dwelt and labored in English cities, towns, villages, and roadways. English and European ingredients constantly came in contact. The international side of the province's existence influenced the national, and the national responded to, adapted, and sometimes constrained the international.

Question: The Dominican Order in England was controlled by who?

Question: The national side of the Order was influenced by what other side?

Question: Why was the English order of the Dominicans so successful in England?