Question: What was prepared at the Ecole Biblique?

Answer: Jerusalem Bible

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. <hl> It is at the École Biblique that the famed Jerusalem Bible (both editions) was prepared. <hl>

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 <hl> Jerusalem Bible <hl> (both editions) was prepared.

question: What was prepared at the Ecole Biblique?, context: 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 school publishes the Revue Biblique?

Answer: Biblical school at Jerusalem

Doctrinal development has had an important place in the restoration of the Preachers. Several institutions, besides those already mentioned, played important parts. <hl> Such is the Biblical school at Jerusalem , open to the religious of the order and to secular clerics, which publishes the Revue Biblique. <hl> 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]

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 <hl> Biblical school at Jerusalem <hl>, 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]

Such is the <hl> Biblical school at Jerusalem <hl> , open to the religious of the order and to secular clerics, which publishes the Revue Biblique.

question: What school publishes the Revue Biblique?, context: 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: When was the University of Fribourg put into the Dominican Order's care?

Answer: 1890

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. <hl> 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. <hl> 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]

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 <hl> 1890 <hl>, 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]

The faculty of theology at the University of Fribourg, confided to the care of the Dominicans in <hl> 1890 <hl> , is flourishing, and has about 250 students.

question: When was the University of Fribourg put into the Dominican Order's care?, context: 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: How many students does the University of Fribourg have?

Answer: 250

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. <hl> 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. <hl> 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]

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 <hl> 250 <hl> 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: How many students does the University of Fribourg have?, context: 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 is the name of one Dominican Order institution of learning?

Answer: Pontifical University of Saint Thomas Aquinas

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. <hl> 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. <hl> 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]

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 <hl> Pontifical University of Saint Thomas Aquinas <hl>, 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]

The Pontificium Collegium Internationale Angelicum, the future <hl> Pontifical University of Saint Thomas Aquinas <hl> , Angelicum established at Rome in 1908 by Master Hyacinth Cormier, opened its doors to regulars and seculars for the study of the sacred sciences.

question: What is the name of one Dominican Order institution of learning?, context: 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 Dominican founded the Revue Thomiste?

Answer: Père Thomas Coconnier

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. <hl> In addition to the reviews above are the Revue Thomiste, founded by Père Thomas Coconnier (d. 1908), and the Analecta Ordinis Prædicatorum (1893). <hl> 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]

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 <hl> Père Thomas Coconnier <hl> (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 Dominican founded the Revue Thomiste?, context: 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 do present day Dominican Order associates do?

Answer: share the mission and charism of the Dominican Family

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. <hl> 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. <hl>

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 <hl> share the mission and charism of the Dominican Family <hl> in their own lives, families, churches, neighborhoods, workplaces, and cities.

question: What do present day Dominican Order associates do?, context: 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 is an example of a modern Dominican Order follower?

Answer: Christian women and men

Today, there is a growing number of Associates who share the Dominican charism. <hl> 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. <hl> 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.

Today, there is a growing number of Associates who share the Dominican charism. Dominican Associates are <hl> Christian women and men <hl>; 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.

Dominican Associates are <hl> Christian women and men <hl> ; 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.

question: What is an example of a modern Dominican Order follower?, context: 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 draws many people into following the Dominican Order?

Answer: charism

<hl> Today, there is a growing number of Associates who share the Dominican charism . <hl> 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.

Today, there is a growing number of Associates who share the Dominican <hl> charism <hl>. 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.

Today, there is a growing number of Associates who share the Dominican <hl> charism <hl> .

question: What draws many people into following the Dominican Order?, context: 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: Present day members continue to do what for the Dominican Order?

Answer: to praise, to bless, to preach

Today, there is a growing number of Associates who share the Dominican charism. <hl> 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 . <hl> 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.

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 - <hl> to praise, to bless, to preach <hl>. 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.

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 - <hl> to praise, to bless, to preach <hl> .

question: Present day members continue to do what for the Dominican Order?, context: 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: The tradition of the Dominican Order includes what?

Answer: charity

<hl> The spiritual tradition of Dominic's Order is punctuated not only by charity , study and preaching, but also by instances of mystical union. <hl> 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.

The spiritual tradition of Dominic's Order is punctuated not only by <hl> charity <hl>, 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.

The spiritual tradition of Dominic's Order is punctuated not only by <hl> charity <hl> , study and preaching, but also by instances of mystical union.

question: The tradition of the Dominican Order includes what?, context: 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: What is one area the Dominican Order puts emphasis on?

Answer: learning

The spiritual tradition of Dominic's Order is punctuated not only by charity, study and preaching, but also by instances of mystical union. <hl> The Dominican emphasis on learning and on charity distinguishes it from other monastic and mendicant orders. <hl> 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.

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 <hl> learning <hl> 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: What is one area the Dominican Order puts emphasis on?, context: 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: What is one way that the Dominican Order differentiates itself from other religious orders?

Answer: charity

<hl> The spiritual tradition of Dominic's Order is punctuated not only by charity , study and preaching, but also by instances of mystical union. <hl> 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.

The spiritual tradition of Dominic's Order is punctuated not only by <hl> charity <hl>, 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.

The spiritual tradition of Dominic's Order is punctuated not only by <hl> charity <hl> , study and preaching, but also by instances of mystical union.

question: What is one way that the Dominican Order differentiates itself from other religious orders?, context: 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: In what country did some of the Dominican Order attributes change?

Answer: England

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. <hl> When the order reached England , many of these attributes were kept, but the English gave the order additional, specialized characteristics. <hl> This topic is discussed below.

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 <hl> England <hl>, many of these attributes were kept, but the English gave the order additional, specialized characteristics. This topic is discussed below.

When the order reached <hl> England <hl> , many of these attributes were kept, but the English gave the order additional, specialized characteristics.

question: In what country did some of the Dominican Order attributes change?, context: 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: What did Dominic greatly struggle with?

Answer: relationship with God

<hl> Dominic's search for a close relationship with God was determined and unceasing. <hl> 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.

Dominic's search for a close <hl> relationship with God <hl> 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?, context: 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: Who remembered Dominic as a cheerful fellow?

Answer: St. Cecilia

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. <hl> St. Cecilia remembered him as cheerful, charitable and full of unceasing vigor. <hl> 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.

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. <hl> St. Cecilia <hl> 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: Who remembered Dominic as a cheerful fellow?, context: 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 enjoy doing?

Answer: sing

<hl> Dominic's search for a close relationship with God was determined and uncea sing . <hl> 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.

Dominic's search for a close relationship with God was determined and uncea<hl> sing <hl>. 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.

Dominic's search for a close relationship with God was determined and uncea <hl> sing <hl> .

question: What did Dominic enjoy doing?, context: 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: Who did Dominic pray for?

Answer: poor sinners

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. <hl> Dominic practiced self-scourging and would mortify himself as he prayed alone in the chapel at night for ' poor sinners .' <hl> He owned a single habit, refused to carry money, and would allow no one to serve him.

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 '<hl> poor sinners <hl>.' He owned a single habit, refused to carry money, and would allow no one to serve him.

Dominic practiced self-scourging and would mortify himself as he prayed alone in the chapel at night for ' <hl> poor sinners <hl> .'

question: Who did Dominic pray for?, context: 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 refuse to do?

Answer: carry money

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.' <hl> He owned a single habit, refused to carry money , and would allow no one to serve him. <hl>

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 <hl> carry money <hl>, and would allow no one to serve him.

He owned a single habit, refused to <hl> carry money <hl> , and would allow no one to serve him.

question: What did Dominic refuse to do?, context: 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 spirit did Dominic give to his followers?

Answer: to assist those searching for the truth

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. <hl> 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. <hl> It is that spirit which [Dominic] bequeathed to his followers".

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 <hl> to assist those searching for the truth <hl> 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?, context: 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: Where did Dominic want his followers to look for truth?

Answer: gospel of Christ

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. <hl> 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 . <hl> It is that spirit which [Dominic] bequeathed to his followers".

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 <hl> gospel of Christ <hl>. It is that spirit which [Dominic] bequeathed to his followers".

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 <hl> gospel of Christ <hl> .

question: Where did Dominic want his followers to look for truth?, context: 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 type of man was Dominic?

Answer: a man of prayer

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 "... <hl> 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. <hl> It is that spirit which [Dominic] bequeathed to his followers".

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 "... <hl> a man of prayer <hl> 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 type of man was Dominic?, context: 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: Who was the Master general of the Dominican Order during the mid 1200s?

Answer: Humbert of Romans

<hl> Humbert of Romans , the master general of the order from 1254 to 1263, was a great administrator, as well as preacher and writer. <hl> 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)

<hl> Humbert of Romans <hl>, 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)

<hl> Humbert of Romans <hl> , the master general of the order from 1254 to 1263, was a great administrator, as well as preacher and writer.

question: Who was the Master general of the Dominican Order during the mid 1200s?, context: 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: What years was Humbert of Rome the Master General?

Answer: 1254 to 1263

<hl> Humbert of Romans, the master general of the order from 1254 to 1263 , was a great administrator, as well as preacher and writer. <hl> 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)

Humbert of Romans, the master general of the order from <hl> 1254 to 1263 <hl>, 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)

Humbert of Romans, the master general of the order from <hl> 1254 to 1263 <hl> , was a great administrator, as well as preacher and writer.

question: What years was Humbert of Rome the Master General?, context: 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: What did Humbert do that was very significant during his time as Master general?

Answer: the sisters in the order were given official membership

Humbert of Romans, the master general of the order from 1254 to 1263, was a great administrator, as well as preacher and writer. <hl> It was under his tenure as master general that the sisters in the order were given official membership . <hl> 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)

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 <hl> the sisters in the order were given official membership <hl>. 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)

It was under his tenure as master general that <hl> the sisters in the order were given official membership <hl> .

question: What did Humbert do that was very significant during his time as Master general?, context: 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: What did subject did Humbert love very much?

Answer: languages

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. <hl> Humbert was a great lover of languages , <hl> 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)

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 <hl> languages <hl>, 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)

Humbert was a great lover of <hl> languages <hl> ,

question: What did subject did Humbert love very much?, context: 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: What language did Humbert want the Dominican Order members to learn?

Answer: Arabic

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. <hl> 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. <hl> 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)

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 <hl> Arabic <hl>, 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)

Humbert was a great lover of languages, and encouraged linguistic studies among the Dominicans, primarily <hl> Arabic <hl> , because of the missionary work friars were pursuing amongst those led astray or forced to convert by Muslims in the Middle East.

question: What language did Humbert want the Dominican Order members to learn?, context: 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: What did Humbert use to teach even weak members of the Dominican Order?

Answer: uncomplicated language

Humbert is at the center of ascetic writers in the Dominican Order. In this role, he added significantly to its spirituality. <hl> His writings are permeated with "religious good sense," and he used uncomplicated language that could edify even the weakest member. <hl> 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".

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 <hl> uncomplicated language <hl> 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?, context: 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 tell Dominican students to not concentrate on?

Answer: miracles

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. <hl> 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. <hl> 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".

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 <hl> miracles <hl>, 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".

Humbert advised his readers, "[Young Dominicans] are also to be instructed not to be eager to see visions or work <hl> miracles <hl> , 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.

question: What did Humbert tell Dominican students to not concentrate on?, context: 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: According to Humbert, what is all that God regards?

Answer: good will

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. <hl> 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". <hl>

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 <hl> good will <hl>, which is all that God regards".

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 <hl> good will <hl> , which is all that God regards".

question: According to Humbert, what is all that God regards?, context: 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 instruct the students not to be?

Answer: sad

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. <hl> 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. <hl> 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".

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 <hl> sad <hl> 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 instruct the students not to be?, context: 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: The Dominican Order was also greatly helped by what German friar?

Answer: Albertus Magnus

<hl> 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". <hl> 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.

Another who contributed significantly to the spirituality of the order is <hl> Albertus Magnus <hl>, 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.

Another who contributed significantly to the spirituality of the order is <hl> Albertus Magnus <hl> , the only person of the period to be given the appellation "Great".

question: The Dominican Order was also greatly helped by what German friar?, context: 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: Albert Magnus was also known as "Albert the what"?

Answer: Great

<hl> 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 ". <hl> 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.

Another who contributed significantly to the spirituality of the order is Albertus Magnus, the only person of the period to be given the appellation "<hl> Great <hl>". 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.

Another who contributed significantly to the spirituality of the order is Albertus Magnus, the only person of the period to be given the appellation " <hl> Great <hl> ".

question: Albert Magnus was also known as "Albert the what"?, context: 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: What was a discipline of Albert the Great?

Answer: ecumenist

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. <hl> Albert was a scientist, philosopher, astrologer, theologian, spiritual writer, ecumenist , and diplomat. <hl> 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.

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, <hl> ecumenist <hl>, 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.

Albert was a scientist, philosopher, astrologer, theologian, spiritual writer, <hl> ecumenist <hl> , and diplomat.

question: What was a discipline of Albert the Great?, context: 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: Who did Albert Magnus introduce to Dominican Order students?

Answer: Aristotle

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. <hl> 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. <hl> 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.

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 <hl> Aristotle <hl> 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: Who did Albert Magnus introduce to Dominican Order students?, context: 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: Who helped Albert Magnus bring Aristotelian curriculum to Dominican classrooms?

Answer: Thomas Aquinas

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. <hl> 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. <hl>

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 <hl> Thomas Aquinas <hl> and himself (1245–1274) that allowed for the inclusion of Aristotelian study in the curriculum of Dominican schools.

question: Who helped Albert Magnus bring Aristotelian curriculum to Dominican classrooms?, context: 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: Albert Magnus studied Dionysus during what historical period?

Answer: medieval

<hl> 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. <hl> 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.

One of Albert's greatest contributions was his study of Dionysus the Areopagite, a mystical theologian whose words left an indelible imprint in the <hl> medieval <hl> 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?, context: 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.