Problem: 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.
Who was Dionysus?
The answer is the following: a mystical theologian

Problem: The effects of the "Twin Shocks"—the Soviet entry and the atomic bombing—were profound. On 10 August the "sacred decision" was made by Japanese Cabinet to accept the Potsdam terms on one condition: the "prerogative of His Majesty as a Sovereign Ruler". At noon on 15 August, after the American government's intentionally ambiguous reply, stating that the "authority" of the emperor "shall be subject to the Supreme Commander of the Allied Powers", the Emperor broadcast to the nation and to the world at large the rescript of surrender, ending the Second World War.
What was the reply to Japan about the surrender condition?
The answer is the following: "authority" of the emperor "shall be subject to the Supreme Commander of the Allied Powers"

Problem: While medieval pageants and festivals such as Corpus Christi were church-sanctioned, Carnival was also a manifestation of medieval folk culture. Many local Carnival customs are claimed to derive from local pre-Christian rituals, such as elaborate rites involving masked figures in the Swabian–Alemannic Fastnacht. However, evidence is insufficient to establish a direct origin from Saturnalia or other ancient festivals. No complete accounts of Saturnalia survive and the shared features of feasting, role reversals, temporary social equality, masks and permitted rule-breaking do not necessarily constitute a coherent festival or link these festivals. These similarities may represent a reservoir of cultural resources that can embody multiple meanings and functions. For example, Easter begins with the resurrection of Jesus, followed by a liminal period and ends with rebirth. Carnival reverses this as King Carnival comes to life, a liminal period follows before his death. Both feasts are calculated by the lunar calendar. Both Jesus and King Carnival may be seen as expiatory figures who make a gift to the people with their deaths. In the case of Jesus, the gift is eternal life in heaven and in the case of King Carnival, the acknowledgement that death is a necessary part of the cycle of life. Besides Christian anti-Judaism, the commonalities between church and Carnival rituals and imagery suggest a common root. Christ's passion is itself grotesque: Since early Christianity Christ is figured as the victim of summary judgement, is tortured and executed by Romans before a Jewish mob ("His blood is on us and on our children!" Matthew 27:24–25). Holy Week processions in Spain include crowds who vociferously insult the figure of Jesus. Irreverence, parody, degradation and laughter at a tragicomic effigy God can be seen as intensifications of the sacred order. In 1466, the Catholic Church under Pope Paul II revieved customs of the Saturnalia carnival: Jews were forced to race naked through the streets of the city of Rome. “Before they were to run, the Jews were richly fed, so as to make the race more difficult for them and at the same time more amusing for spectators. They ran… amid Rome’s taunting shrieks and peals of laughter, while the Holy Father stood upon a richly ornamented balcony and laughed heartily”, an eyewitness reports.
How do both Jesus and King Carnival make a gift to the people?
The answer is the following: with their deaths

Problem: When war broke out between France and its rivals, Russian and Austrian forces invaded Switzerland. The Swiss refused to fight alongside the French in the name of the Helvetic Republic. In 1803 Napoleon organised a meeting of the leading Swiss politicians from both sides in Paris. The result was the Act of Mediation which largely restored Swiss autonomy and introduced a Confederation of 19 cantons. Henceforth, much of Swiss politics would concern balancing the cantons' tradition of self-rule with the need for a central government.
What was the Act of Mediation responsible for restoring?
The answer is the following:
Swiss autonomy