Problem: Separation of church and state in the United States:

There were also opponents to the support of any established church even at the state level. In 1773, Isaac Backus, a prominent Baptist minister in New England, wrote against a state sanctioned religion, saying: "Now who can hear Christ declare, that his kingdom is, not of this world, and yet believe that this blending of church and state together can be pleasing to him?" He also observed that when "church and state are separate, the effects are happy, and they do not at all interfere with each other: but where they have been confounded together, no tongue nor pen can fully describe the mischiefs that have ensued." Thomas Jefferson's influential Virginia Statute for Religious Freedom was enacted in 1786, five years before the Bill of Rights.

What did an established church, even at the state level, have?
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A: opponents


Problem: A cappella:

A strong and prominent a cappella tradition was begun in the midwest part of the United States in 1911 by F. Melius Christiansen, a music faculty member at St. Olaf College in Northfield, Minnesota. The St. Olaf College Choir was established as an outgrowth of the local St. John's Lutheran Church, where Christiansen was organist and the choir was composed, at least partially, of students from the nearby St. Olaf campus. The success of the ensemble was emulated by other regional conductors, and a rich tradition of a cappella choral music was born in the region at colleges like Concordia College (Moorhead, Minnesota), Augustana College (Rock Island, Illinois), Wartburg College (Waverly, Iowa), Luther College (Decorah, Iowa), Gustavus Adolphus College (St. Peter, Minnesota), Augustana College (Sioux Falls, South Dakota), and Augsburg College (Minneapolis, Minnesota). The choirs typically range from 40 to 80 singers and are recognized for their efforts to perfect blend, intonation, phrasing and pitch in a large choral setting.

Who started a prominent choir in 1911?
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A: unanswerable


Problem: Buddhism:

Buddhist meditation is fundamentally concerned with two themes: transforming the mind and using it to explore itself and other phenomena. According to Theravada Buddhism the Buddha taught two types of meditation, samatha meditation (Sanskrit: śamatha) and vipassanā meditation (Sanskrit: vipaśyanā). In Chinese Buddhism, these exist (translated chih kuan), but Chán (Zen) meditation is more popular. According to Peter Harvey, whenever Buddhism has been healthy, not only monks, nuns, and married lamas, but also more committed lay people have practiced meditation. According to Routledge's Encyclopedia of Buddhism, in contrast, throughout most of Buddhist history before modern times, serious meditation by lay people has been unusual. The evidence of the early texts suggests that at the time of the Buddha, many male and female lay practitioners did practice meditation, some even to the point of proficiency in all eight jhānas (see the next section regarding these).[note 11]

In Chinese Buddhism what meditation is more popular?
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A: Zen


Problem: John, King of England:

John treated the interdict as "the equivalent of a papal declaration of war". He responded by attempting to punish Innocent personally and to drive a wedge between those English clergy that might support him and those allying themselves firmly with the authorities in Rome. John seized the lands of those clergy unwilling to conduct services, as well as those estates linked to Innocent himself; he arrested the illicit concubines that many clerics kept during the period, only releasing them after the payment of fines; he seized the lands of members of the church who had fled England, and he promised protection for those clergy willing to remain loyal to him. In many cases, individual institutions were able to negotiate terms for managing their own properties and keeping the produce of their estates. By 1209 the situation showed no signs of resolution, and Innocent threatened to excommunicate John if he did not acquiesce to Langton's appointment. When this threat failed, Innocent excommunicated the king in November 1209. Although theoretically a significant blow to John's legitimacy, this did not appear to greatly worry the king. Two of John's close allies, Emperor Otto IV and Count Raymond VI of Toulouse, had already suffered the same punishment themselves, and the significance of excommunication had been somewhat devalued. John simply tightened his existing measures and accrued significant sums from the income of vacant sees and abbeys: one 1213 estimate, for example, suggested the church had lost an estimated 100,000 marks (equivalent to £66,666 at the time) to John. Official figures suggest that around 14% of annual income from the English church was being appropriated by John each year.

How many marks did the church lose?
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A:
100,000