document_title: Direct instruction

question_text: studies of the direct instruction program have shown that it is

text: Direct instruction

text: Engelmann's Direct Instruction method and DISTAR[edit]

text: The term Direct Instruction applies specifically to a pedagogical model developed by Siegfried Engelmann in 1964 at the University of Illinois Institute for Research on Exceptional Children.[3]

text: History[edit]

text: DISTAR was a specific direct instruction model developed by Siegfried Engelmann and Wesley C. Becker. Engelmann and Becker sought to identify teaching methods that would accelerate the progress of historically disadvantaged elementary school students.[4][5]

text: DISTAR, an acronym for Direct Instruction System for Teaching Arithmetic and Reading, gained prominence during Project Follow Through, the largest educational study ever conducted in America.

text: Features of DI include:

text:
Explicit instruction based on lesson plans, often with specific teacher "scripts."
Ability grouping. Students are grouped based on their rate of progress through the program.
Emphasis on pace and efficiency of instruction. Lessons are designed to bring students to mastery as quickly as possible.
Frequent assessment.
Embedded professional development/coaching. Program developers recommend careful monitoring and coaching.

text: Direct Instruction has been effectively delivered through peers to students with learning disabilities.[6] Peer delivery offers teachers new ways to use the curriculum.[6] The approach has also been examined as a model to assist students in a resource room with homework completion, bolster executive functioning skills and improve teacher efficiency.[2]

text: Success for All[edit]

text: Another popular direct instruction approach is the Success for All program, which uses scripted teaching to instruct elementary children in phonics intensive reading instruction program. What the teacher says is carefully scripted in the program. The program was designed by Johns Hopkins University professor Robert Slavin in the mid 1980s for failing schools in Baltimore. The program requires a dedicated 90 minutes of reading instruction each day in which the teacher must follow a pre-ordained lesson plan that has every minute filled with scripted instruction and specific activities designed to teach reading. Kozol criticized the program in his book, The Shame of the Nation, for being excessively dogmatic, utilitarian, and authoritarian.[7]

text: Effectiveness[edit]

text: Debates about the efficacy of DI have raged since before the final results of Project Follow Through were published; however, there is substantial empirical research supporting its effectiveness. A meta-analysis published by Adams & Engelmann (1996), a chief architect of the DI program, finds a "mean effect size average per study...(as) more than .75, which confirms that the overall effect is substantial."

text: In some special education programs, it is used in a resource room with small groups of students. Some research has shown benefit with this model.[8]

text: Direct Instruction is used with students from every population segment (with regard to poverty, culture, and race). In Project Follow Through, the DI model was ranked first in achievement for poor students, students who were not poor, urban students, rural students, African American students, Hispanic students, and Native American students. Today, many of the Bureau of Indian Affair's highest-performing schools use Direct Instruction materials. The Baltimore Curriculum Project has many schools with Free and Reduced Lunch Rates above 75% serving student populations that are more than 90% African American. These schools have shown strong achievement gains using Direct Instruction.[9]

text: Meta-analysis of 85 single-subject design studies comparing direct instruction to other teaching strategies found the effects to be substantial for students with learning disabilities;[10] however, when qualified by IQ and reading levels strategy instruction (SI) had better effects for the high IQ group. For the low-IQ discrepancy groups, higher effect sizes were yielded for a Combined DI and SI Model when compared to all competing models. With the exception of handwriting, DI's effects were all above .8 (i.e., reading and mathematics).[clarification needed]

text: John Hattie's Visible Learning: A Synthesis of Over 800 Meta-Analyses Relating to Achievement (2009) summarizes the results of four meta-analyses that examined Direct Instruction. These analyses incorporated 304 studies of over 42,000 students. Across all of these students, the average effect size was .59 and was significantly larger than those of any other curriculum Hattie studied.[clarification needed]

text: Direct Instruction is recognized as one of two effective models of comprehensive school reform and, in many cases, can be integrated into a tiered model system[definition needed] to address students with developing problems.[11] The findings from Project Follow Through, conducted in a variety of selected communities throughout the United States, suggested that Direct Instruction is the most effective model for teaching academic skills and for affective outcomes (e.g., self-esteem) of children. Recent large-scale studies (1997–2003), such as the Baltimore Curriculum Project, show that it is possible to help schools that are in the lowest twenty percent with respect to academic achievement steadily improve until they are performing well above average. In some cases, school achievement improved from the 16th percentile to above the 90th percentile.[9]

text: Criticism[edit]

text: One three-year study of methods of teaching reading showed that highly scripted, teacher-directed methods of teaching reading were not as effective as traditional methods that allowed a more flexible approach.[12] Urban teachers in particular expressed great concern over the DI's lack of sensitivity to issues of poverty, culture, and race.[12]

text: The former president of the National Science Teachers Association (NSTA), Anne Tweed, questioned whether direct instruction was the most effective science teaching strategy. In the December 15, 2004 NSTA Reports she concluded that "direct instruction alone cannot replace the in-depth experience with science concepts that inquiry-based strategies provide."[13]

text: Some critics also see DI as a betrayal of the humanistic, egalitarian foundations of public education, or as a "canned" or "teacher proof" curriculum deliverable via unskilled teachers.[14]

text: In Australia, where DI has been used in schools among several remote Indigenous Australians communities in Queensland, DI has been criticised for its high cost in return for at best modest improvements in literacy and numeracy levels, as well as its US-centric theme which is alien to indigenous Australian cultures.[15]


document_title: Ten Commandments

question_text: where do the ten commandments first appear in the bible

question_tokens: where do the ten commandments first appear in the bible

root

text: Ten Commandments

text: Terminology

text: In biblical Hebrew, the Ten Commandments are called עשרת הדברים (transliterated aseret ha-d'varîm) and in Rabbinical Hebrew עשרת הדברות (transliterated aseret ha-dibrot), both translatable as "the ten words", "the ten sayings", or "the ten matters".[2] The Tyndale and Coverdale English translations used "ten verses". The Geneva Bible used "tenne commandements", which was followed by the Bishops' Bible and the Authorized Version (the "King James" version) as "ten commandments". Most major English versions use "commandments."[3]

tag: p

text: The English name "Decalogue" is derived from Greek δεκάλογος, dekalogos, the latter meaning and referring[4] to the Greek translation (in accusative) δέκα λόγους, deka logous, "ten words", found in the Septuagint (or LXX) at Exodus 34:28[3] and Deuteronomy 10:4.[5]

text: The stone tablets, as opposed to the commandments inscribed on them, are called לוחות הברית, Lukhot HaBrit, meaning "the tablets of the covenant".

text: Passages in Exodus and Deuteronomy

text: The biblical narrative of the revelation at Sinai begins in Exodus 19 after the arrival of the children of Israel at Mount Sinai (also called Horeb). On the morning of the third day of their encampment, "there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud", and the people assembled at the base of the mount. After "the LORD[6] came down upon mount Sinai", Moses went up briefly and returned and prepared the people, and then in Exodus 20 "God spoke" to all the people the words of the covenant, that is, the "ten commandments"[7] as it is written. Modern biblical scholarship differs as to whether Exodus 19-20 describes the people of Israel as having directly heard all or some of the decalogue, or whether the laws are only passed to them through Moses.[8]

text: The people were afraid to hear more and moved "afar off", and Moses responded with "Fear not." Nevertheless, he drew near the "thick darkness" where "the presence of the Lord" was[9] to hear the additional statutes and "judgments",[10] all which he "wrote"[11] in the "book of the covenant"[12] which he read to the people the next morning, and they agreed to be obedient and do all that the LORD had said. Moses escorted a select group consisting of Aaron, Nadab and Abihu, and "seventy of the elders of Israel" to a location on the mount where they worshipped "afar off"[13] and they "saw the God of Israel" above a "paved work" like clear sapphire stone.[14]

text: And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tablets of stone, and a law, and commandments which I have written; that thou mayest teach them. 13 And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.

text: The mount was covered by the cloud for six days, and on the seventh day Moses went into the midst of the cloud and was "in the mount forty days and forty nights."[15] And Moses said, "the LORD delivered unto me two tablets of stone written with the finger of God; and on them was written according to all the words, which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly."[16] Before the full forty days expired, the children of Israel collectively decided that something had happened to Moses, and compelled Aaron to fashion a golden calf, and he "built an altar before it"[17] and the people "worshipped" the calf.[18]

text: After the full forty days, Moses and Joshua came down from the mountain with the tablets of stone: "And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tablets out of his hands, and brake them beneath the mount."[19] After the events in chapters 32 and 33, the LORD told Moses, "Hew thee two tablets of stone like unto the first: and I will write upon these tablets the words that were in the first tablets, which thou brakest."[20] "And he wrote on the tablets, according to the first writing, the ten commandments, which the LORD spake unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me."[21]

text: According to Jewish tradition, Exodus 20:1–17 constitutes God's first recitation and inscription of the ten commandments on the two tablets,[22] which Moses broke in anger with his rebellious nation, and were later rewritten on replacement stones and placed in the ark of the covenant;[23] and Deuteronomy 5:4–25 consists of God's re-telling of the Ten Commandments to the younger generation who were to enter the Promised Land. The passages in Exodus 20 and Deuteronomy 5 contain more than ten imperative statements, totalling 14 or 15 in all.

text: Traditions for numbering

text: Different religious traditions divide the seventeen verses of Exodus 20:1–17 and their parallels at Deuteronomy 5:4–21 into ten "commandments" or "sayings" in different ways, shown in the table below. Some suggest that the number ten is a choice to aid memorization rather than a matter of theology.[24][25]

text: Traditions:

text:
LXX: Septuagint, generally followed by Orthodox Christians.
P: Philo, same as the Septuagint, but with the prohibitions on killing and adultery reversed.
S: Samaritan Pentateuch, with an additional commandment about Mount Gerizim as 10th.
T: Jewish Talmud, makes the "prologue" the first "saying" or "matter" and combines the prohibition on worshiping deities other than Yahweh with the prohibition on idolatry.
A: Augustine follows the Talmud in combining verses 3–6, but omits the prologue as a commandment and divides the prohibition on coveting in two and following the word order of Deuteronomy 5:21 rather than Exodus 20:17.
C: Catechism of the Catholic Church, largely follows Augustine.
L: Lutherans follow Luther's Large Catechism, which follows Augustine but omits the prohibition of images[26] and uses the word order of Exodus 20:17 rather than Deuteronomy 5:21 for the ninth and tenth commandments.
R: Reformed Christians follow John Calvin's Institutes of the Christian Religion, which follows the Septuagint; this system is also used in the Anglican Book of Common Prayer.[27]

tag: ul

text: The Ten Commandments

text:
The Ten Commandments

LXX
P
S
T
A
C
L
R
Main article
Exodus 20:1-17
Deuteronomy 5:4-21

—
—
—
1
—
1
—
(1)
I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
2[28]
6[28]

1
1
1
2
1
1
1
1
Thou shalt have no other gods before me
3[29]
7[29]

2
2
1
2
1
1
1
2
Thou shalt not make unto thee any graven image
4–6[30]
8–10[31]

3
3
2
3
2
2
2
3
Thou shalt not take the name of the Lord thy God in vain
7[32]
11[32]

4
4
3
4
3
3
3
4
Remember the sabbath day, to keep it holy
8–11[33]
12–15[34]

5
5
4
5
4
4
4
5
Honour thy father and thy mother
12[35]
16[36]

6
7
5
6
5
5
5
6
Thou shalt not kill
13[37]
17[37]

7
6
6
7
6
6
6
7
Thou shalt not commit adultery
14[38]
18[39]

8
8
7
8
7
7
7
8
Thou shalt not steal
15[40]
19[41]

9
9
8
9
8
8
8
9
Thou shalt not bear false witness against thy neighbour
16[42]
20[43]

10
10
9
10
10
10
9
10
Thou shalt not covet (neighbour's house)
17a[44]
21b[45]

10
10
9
10
9
9
10
10
Thou shalt not covet (neighbour's wife)
17b[46]
21a[47]

10
10
9
10
10
10
10
10
Thou shalt not covet (neighbour's servants, animals, or anything else)
17c[48]
21c[49]

—
—
10
—
—
—
—
—
Ye shall erect these stones which I command thee upon Mount Gerizim
[citation needed]
[citation needed]

tag: table

text: All scripture quotes above are from the King James Version. Click on verses at top of columns for other versions.

text: Religious interpretations

text: The Ten Commandments concern matters of fundamental importance in Judaism and Christianity: the greatest obligation (to worship only God), the greatest injury to a person (murder), the greatest injury to family bonds (adultery), the greatest injury to commerce and law (bearing false witness), the greatest inter-generational obligation (honour to parents), the greatest obligation to community (truthfulness), the greatest injury to moveable property (theft).[50]

text: The Ten Commandments are written with room for varying interpretation, reflecting their role as a summary of fundamental principles.[25][50][51][52] They are not as explicit[50] or detailed as rules[53] or many other biblical laws and commandments, because they provide guiding principles that apply universally, across changing circumstances. They do not specify punishments for their violation. Their precise import must be worked out in each separate situation.[53]

text: The Bible indicates the special status of the Ten Commandments among all other Torah laws in several ways:

text:
They have a uniquely terse style.[54]
Of all the biblical laws and commandments, the Ten Commandments alone[54] are said to have been "written with the finger of God" (Exodus 31:18).
The stone tablets were placed in the Ark of the Covenant (Exodus 25:21, Deuteronomy 10:2,5).[54]

text: Judaism

text: The Ten Commandments form the basis of Jewish law,[55] stating God's universal and timeless standard of right and wrong – unlike the rest of the 613 commandments in the Torah, which include, for example, various duties and ceremonies such as the kashrut dietary laws, and now unobservable rituals to be performed by priests in the Holy Temple.[56] Jewish tradition considers the Ten Commandments the theological basis for the rest of the commandments; a number of works, starting with Rabbi Saadia Gaon, have made groupings of the commandments according to their links with the Ten Commandments.[citation needed]

text: A conservative rabbi, Louis Ginzberg, stated in his book Legends of the Jews, that Ten Commandments are virtually entwined, that the breaking of one leads to the breaking of another. There is also a great bond of union between the first five commandments and the last five. The first commandment: "I am the Lord, thy God," corresponds to the sixth: "Thou shalt not kill," for the murderer slays the image of God. The second: "Thou shalt have no strange gods before me," corresponds to the seventh: "Thou shalt not commit adultery," for conjugal faithlessness is as grave a sin as idolatry, which is faithlessness to God. The third commandment: "Thou shalt not take the name of the Lord in vain," corresponds to the eighth: "Thou shalt not steal," for stealing result in false oath in God's name. The fourth: "Remember the Sabbath day, to keep it holy," corresponds to the ninth: "Thou shalt not bear false witness against thy neighbor," for he who bears false witness against his neighbor commits as grave a sin as if he had borne false witness against God, saying that He had not created the world in six days and rested on the seventh day (the holy Sabbath). The fifth commandment: "Honor thy father and thy mother," corresponds to the tenth: "Covet not thy neighbor's wife," for one who indulges this lust produces children who will not honor their true father, but will consider a stranger their father.[57]

text: The traditional Rabbinical Jewish belief is that the observance of these commandments and the other mitzvot are required solely of the Jewish people and that the laws incumbent on humanity in general are outlined in the seven Noahide laws, several of which overlap with the Ten Commandments. In the era of the Sanhedrin transgressing any one of six of the Ten Commandments theoretically carried the death penalty, the exceptions being the First Commandment, honouring your father and mother, saying God's name in vain, and coveting, though this was rarely enforced due to a large number of stringent evidentiary requirements imposed by the oral law.[58]

text: Two tablets

text: The arrangement of the commandments on the two tablets is interpreted in different ways in the classical Jewish tradition. Rabbi Hanina ben Gamaliel says that each tablet contained five commandments, "but the Sages say ten on one tablet and ten on the other", that is, that the tablets were duplicates.[59] This can be compared to diplomatic treaties of the ancient Near East, in which a copy was made for each party.[60]

text: According to the Talmud, the compendium of traditional Rabbinic Jewish law, tradition, and interpretation, one interpretation of the biblical verse "the tablets were written on both their sides",[61] is that the carving went through the full thickness of the tablets, yet was miraculously legible from both sides.[62]

text: Use in Jewish ritual

text: The Mishna records that during the period of the Second Temple, the Ten Commandments were recited daily,[63] before the reading of the Shema Yisrael (as preserved, for example, in the Nash Papyrus, a Hebrew manuscript fragment from 150–100 BCE found in Egypt, containing a version of the ten commandments and the beginning of the Shema); but that this practice was abolished in the synagogues so as not to give ammunition to heretics who claimed that they were the only important part of Jewish law,[64][65] or to dispute a claim by early Christians that only the Ten Commandments were handed down at Mount Sinai rather than the whole Torah.[63]

text: In later centuries rabbis continued to omit the Ten Commandments from daily liturgy in order to prevent a confusion among Jews that they are only bound by the Ten Commandments, and not also by many other biblical and Talmudic laws, such as the requirement to observe holy days other than the sabbath.[63]

text: Today, the Ten Commandments are heard in the synagogue three times a year: as they come up during the readings of Exodus and Deuteronomy, and during the festival of Shavuot.[63] The Exodus version is read in parashat Yitro around late January–February, and on the festival of Shavuot, and the Deuteronomy version in parashat Va'etchanan in August–September. In some traditions, worshipers rise for the reading of the Ten Commandments to highlight their special significance[63] though many rabbis, including Maimonides, have opposed this custom since one may come to think that the Ten Commandments are more important than the rest of the Mitzvot.[66]

text: In printed Chumashim, as well as in those in manuscript form, the Ten Commandments carry two sets of cantillation marks. The ta'am 'elyon (upper accentuation), which makes each Commandment into a separate verse, is used for public Torah reading, while the ta'am tachton (lower accentuation), which divides the text into verses of more even length, is used for private reading or study. The verse numbering in Jewish Bibles follows the ta'am tachton. In Jewish Bibles the references to the Ten Commandments are therefore Exodus 20:2–14 and Deuteronomy 5:6–18.

text: Samaritan

text: The Samaritan Pentateuch varies in the Ten Commandments passages, both in that the Samaritan Deuteronomical version of the passage is much closer to that in Exodus, and in that Samaritans count as nine commandments what others count as ten. The Samaritan tenth commandment is on the sanctity of Mount Gerizim.

text: The text of the Samaritan tenth commandment follows:

text: Christianity

text: Most traditions of Christianity hold that the Ten Commandments have divine authority and continue to be valid, though they have different interpretations and uses of them.[68] The Apostolic Constitutions, which implore believers to "always remember the ten commands of God," reveal the importance of the Decalogue in the early Church.[69] Through most of Christian history the decalogue was considered a summary of God's law and standard of behaviour, central to Christian life, piety, and worship.[70]

text: References in the New Testament

text: During his Sermon on the Mount, Jesus explicitly referenced the prohibitions against murder and adultery. In Matthew 19:16-19 Jesus repeated five of the Ten Commandments, followed by that commandment called "the second" (Matthew 22:34-40) after the first and great commandment.

text: And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.

text: In his Epistle to the Romans, Paul the Apostle also mentioned five of the Ten Commandments and associated them with the neighbourly love commandment.

text:
Romans 13:8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

text: Roman Catholicism

text: In Roman Catholicism, Jesus freed Christians from the rest of Jewish religious law, but not from their obligation to keep the Ten Commandments.[71] It has been said that they are to the moral order what the creation story is to the natural order.[71]

text: According to the Catechism of the Catholic Church—the official exposition of the Catholic Church's Christian beliefs—the Commandments are considered essential for spiritual good health and growth,[72] and serve as the basis for social justice.[73] Church teaching of the Commandments is largely based on the Old and New Testaments and the writings of the early Church Fathers.[74] In the New Testament, Jesus acknowledged their validity and instructed his disciples to go further, demanding a righteousness exceeding that of the scribes and Pharisees.[75] Summarized by Jesus into two "great commandments" that teach the love of God and love of neighbour,[76] they instruct individuals on their relationships with both.

text: Orthodox

text: The Eastern Orthodox Church holds its moral truths to be chiefly contained in the Ten Commandments.[77] A confession begins with the Confessor reciting the Ten Commandments and asking the penitent which of them he has broken.[78]

text: Protestantism

text: After rejecting the Roman Catholic moral theology, giving more importance to biblical law and the gospel, early Protestant theologians continued to take the Ten Commandments as the starting point of Christian moral life.[79] Different versions of Christianity have varied in how they have translated the bare principles into the specifics that make up a full Christian ethic.[79]

text: Lutheranism

text: The Lutheran division of the commandments follows the one established by St. Augustine, following the then current synagogue scribal division. The first three commandments govern the relationship between God and humans, the fourth through eighth govern public relationships between people, and the last two govern private thoughts. See Luther's Small Catechism[80] and Large Catechism.[26]

text: Reformed

text: The Articles of the Church of England, Revised and altered by the Assembly of Divines, at Westminster, in the year 1643 state that "no Christian man whatsoever is free from the obedience of the commandments which are called moral. By the moral law, we understand all the Ten Commandments taken in their full extent."[81] The Westminster Confession, held by Presbyterian Churches, holds that the moral law contained in the Ten Commandments "does forever bind all, as well justified persons as others, to the obedience thereof".[82]

text: Methodist

text: The moral law contained in the Ten Commandments, according to the founder of the Methodist movement John Wesley, was instituted from the beginning of the world and is written on the hearts of all people.[83] As with the Reformed view,[84] Wesley held that the moral law, which is contained in the Ten Commandments, stands today:[85]

text: Every part of this law must remain in force upon all mankind in all ages, as not depending either on time or place, nor on any other circumstances liable to change; but on the nature of God and the nature of man, and their unchangeable relation to each other" (Wesley's Sermons, Vol. I, Sermon 25).[85]

text: In keeping with Wesleyan covenant theology, "while the ceremonial law was abolished in Christ and the whole Mosaic dispensation itself was concluded upon the appearance of Christ, the moral law remains a vital component of the covenant of grace, having Christ as its perfecting end."[83] As such, in Methodism, an "important aspect of the pursuit of sanctification is the careful following" of the Ten Commandments.[84]

text: The Church of Jesus Christ of Latter-day Saints

text: According to The Church of Jesus Christ of Latter-day Saints (LDS) doctrine, Jesus completed rather than rejected the Mosaic Law.[86] The Ten Commandments are considered eternal gospel principles necessary for exaltation.[87] They appear in the Book of Mosiah 12:34–36,[88] 13:15–16,[89] 13:21–24[90] and Doctrine and Covenants.[87] According to the Book of Mosiah, a prophet named Abinadi taught the Ten Commandments in the court of King Noah and was martyred for his righteousness.[91] Abinadi knew the Ten Commandments from the brass plates.[92]

text: In an October 2010 address, LDS president and prophet Thomas S. Monson taught "The Ten Commandments are just that—commandments. They are not suggestions."[93]

text: The Strangite denomination has different views of the Decalogue.[citation needed]

text: Main points of interpretative difference

text: Sabbath day

text: All Abrahamic religions observe a weekly day of rest, often called the Sabbath, although the actual day of the week ranges from Friday in Islam, Saturday in Judaism (both reckoned from dusk to dusk), and Sunday, from midnight to midnight, in Christianity. Sabbath in Christianity is a day of rest from work, often dedicated to religious observance, derived from the Biblical Sabbath.[94] Non-Sabbatarianism is the principle of Christian liberty from being bound to physical sabbath observance. Most dictionaries provide both first-day and seventh-day definitions for "sabbath" and "Sabbatarian", among other related uses.

text: Observing the Sabbath on Sunday, the day of resurrection, gradually became the dominant Christian practice from the Jewish-Roman wars onward.[citation needed] The Church's general repudiation of Jewish practices during this period is apparent in the Council of Laodicea (4th century AD) where Canons 37–38 state: "It is not lawful to receive portions sent from the feasts of Jews or heretics, nor to feast together with them" and "It is not lawful to receive unleavened bread from the Jews, nor to be partakers of their impiety".[95] Canon 29 of the Laodicean council specifically refers to the sabbath: "Christians must not judaize by resting on the [Jewish] Sabbath, but must work on that day, rather honouring the Lord's Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ."[95]

text: Killing or murder

text: Multiple translations exist of the fifth/sixth commandment; the Hebrew words לא תרצח (lo tirtzach) are variously translated as "thou shalt not kill" or "thou shalt not murder".[96]

text: The imperative is against unlawful killing resulting in bloodguilt.[97] The Hebrew Bible contains numerous prohibitions against unlawful killing, but does not prohibit killing in the context of warfare (1Kings 2:5–6), capital punishment (Leviticus 20:9–16) and self-defence (Exodus 22:2–3), which are considered justified. The New Testament is in agreement that murder is a grave moral evil,[98] and references the Old Testament view of bloodguilt.[99]

text: Theft

text: Some academic theologians, including German Old Testament scholar Albrecht Alt: Das Verbot des Diebstahls im Dekalog (1953), suggest that the commandment translated as "thou shalt not steal" was originally intended against stealing people—against abductions and slavery, in agreement with the Talmudic interpretation of the statement as "thou shalt not kidnap" (Sanhedrin 86a).

text: Idolatry

text: Idolatry is forbidden in all Abrahamic religions. In Judaism there is a prohibition against worshipping an idol or a representation of God, but there is no restriction on art or simple depictions. Islam has a stronger prohibition, banning representations of God, and in some cases of Muhammad, humans and, in some interpretations, any living creature.

text: In Gospel of Barnabas, Jesus stated that idolatry is the greatest sin as it divests a man fully of faith, and hence of God.[100] In his time, Idolatry is not only worshipping statues of wood or stone; but also statues of flesh. All which a man loves, for which he leaves everything else but that, is his god, thus the glutton and drunkard has for his idol his own flesh, the fornicator has for his idol the harlot and the greedy has for his idol silver and gold, and so the same for every other sinner.[101]

text: In Christianity's earliest centuries, some Christians had informally adorned their homes and places of worship with images of Christ and the saints, which others thought inappropriate. No church council had ruled on whether such practices constituted idolatry. The controversy reached crisis level in the 8th century, during the period of iconoclasm: the smashing of icons.[102]

text: In 726 Emperor Leo III ordered all images removed from all churches; in 730 a council forbade veneration of images, citing the Second Commandment; in 787 the Seventh Ecumenical Council reversed the preceding rulings, condemning iconoclasm and sanctioning the veneration of images; in 815 Leo V called yet another council, which reinstated iconoclasm; in 843 Empress Theodora again reinstated veneration of icons.[102] This mostly settled the matter until the Protestant Reformation, when John Calvin declared that the ruling of the Seventh Ecumenical Council "emanated from Satan".[102] Protestant iconoclasts at this time destroyed statues, pictures, stained glass, and artistic masterpieces.[102]

text: The Eastern Orthodox Church celebrates Theodora's restoration of the icons every year on the First Sunday of Great Lent.[102] Eastern Orthodox tradition teaches that while images of God, the Father, remain prohibited, depictions of Jesus as the incarnation of God as a visible human are permissible. To emphasize the theological importance of the incarnation, the Orthodox Church encourages the use of icons in church and private devotions, but prefers a two-dimensional depiction[103] as a reminder of this theological aspect. Icons depict the spiritual dimension of their subject rather than attempting a naturalistic portrayal.[102] In modern use (usually as a result of Roman Catholic influence), more naturalistic images and images of the Father, however, also appear occasionally in Orthodox churches, but statues, i.e. three-dimensional depictions, continue to be banned.[103]

text: The Roman Catholic Church holds that one may build and use "likenesses", as long as the object is not worshipped. Many Roman Catholic Churches and services feature images; some feature statues. For Roman Catholics, this practice is understood as fulfilling the Second Commandment, as they understand that these images are not being worshipped.[citation needed]

text: Some Protestants will picture Jesus in his human form, while refusing to make any image of God or Jesus in Heaven.[citation needed]

text: Strict Amish people forbid any sort of image, such as photographs.[citation needed]

text: Adultery

text: Originally this commandment forbade male Israelites from having sexual intercourse with the wife of another Israelite; the prohibition did not extend to their own slaves. Sexual intercourse between an Israelite man, married or not, and a woman who was neither married nor betrothed was not considered adultery.[104] This concept of adultery stems from the economic aspect of Israelite marriage whereby the husband has an exclusive right to his wife, whereas the wife, as the husband's possession, did not have an exclusive right to her husband.[105]

text: Louis Ginzberg argued that the tenth commandment (Covet not thy neighbor's wife) is directed against a sin which may lead to a trespassing of all Ten Commandments.[106]

text: Critical historical analysis

text: Early theories

text: Critical scholarship is divided over its interpretation of the ten commandment texts.

text: Julius Wellhausen's influential hypothesis regarding the formation of the Pentateuch suggests that Exodus 20-23 and 34 "might be regarded as the document which formed the starting point of the religious history of Israel."[107] Deuteronomy 5 then reflects King Josiah's attempt to link the document produced by his court to the older Mosaic tradition.

text: In a 2002 analysis of the history of this position, Bernard M. Levinson argued that this reconstruction assumes a Christian perspective, and dates back to Johann Wolfgang von Goethe's polemic against Judaism, which asserted that religions evolve from the more ritualistic to the more ethical. Goethe thus argued that the Ten Commandments revealed to Moses at Mt. Sinai would have emphasized rituals, and that the "ethical" Decalogue Christians recite in their own churches was composed at a later date, when Israelite prophets had begun to prophesy the coming of the messiah, Jesus Christ. Levinson points out that there is no evidence, internal to the Hebrew Bible or in external sources, to support this conjecture. He concludes that its vogue among later critical historians represents the persistence of the idea that the supersession of Judaism by Christianity is part of a longer history of progress from the ritualistic to the ethical.[108]

text: By the 1930s, historians who accepted the basic premises of multiple authorship had come to reject the idea of an orderly evolution of Israelite religion. Critics instead began to suppose that law and ritual could be of equal importance, while taking different form, at different times. This means that there is no longer any a priori reason to believe that Exodus 20:2–17 and Exodus 34:10–28 were composed during different stages of Israelite history. For example, critical historian John Bright also dates the Jahwist texts to the tenth century BCE, but believes that they express a theology that "had already been normalized in the period of the Judges" (i.e., of the tribal alliance).[109] He concurs about the importance of the decalogue as "a central feature in the covenant that brought together Israel into being as a people"[110] but views the parallels between Exodus 20 and Deuteronomy 5, along with other evidence, as reason to believe that it is relatively close to its original form and Mosaic in origin.[111]

text: Hittite treaties

text: According to John Bright, however, there is an important distinction between the Decalogue and the "book of the covenant" (Exodus 21-23 and 34:10–24). The Decalogue, he argues, was modelled on the suzerainty treaties of the Hittites (and other Mesopotamian Empires), that is, represents the relationship between God and Israel as a relationship between king and vassal, and enacts that bond.[112]

text: "The prologue of the Hittite treaty reminds his vassals of his benevolent acts.. (compare with Exodus 20:2 "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery"). The Hittite treaty also stipulated the obligations imposed by the ruler on his vassals, which included a prohibition of relations with peoples outside the empire, or enmity between those within."[113] (Exodus 20:3: "You shall have no other gods before Me"). Viewed as a treaty rather than a law code, its purpose is not so much to regulate human affairs as to define the scope of the king's power.[114]

text: Julius Morgenstern argued that Exodus 34 is distinct from the Jahwist document, identifying it with king Asa's reforms in 899 BCE.[115] Bright, however, believes that like the Decalogue this text has its origins in the time of the tribal alliance. The book of the covenant, he notes, bears a greater similarity to Mesopotamian law codes (e.g. the Code of Hammurabi which was inscribed on a stone stele). He argues that the function of this "book" is to move from the realm of treaty to the realm of law: "The Book of the Covenant (Ex., chs. 21 to 23; cf. ch. 34), which is no official state law, but a description of normative Israelite judicial procedure in the days of the Judges, is the best example of this process."[116] According to Bright, then, this body of law too predates the monarchy.[117]

text: Hilton J. Blik writes that the phrasing in the Decalogue's instructions suggests that it was conceived in a mainly polytheistic milieu, evident especially in the formulation of the henotheistic "no-other-gods-before-me" commandment.[118][self-published source]

text: Dating

text: If the Ten Commandments are based on Hittite forms, it would date them to somewhere between the 14th-12th century BCE.[119] Archaeologists Israel Finkelstein and Neil Asher Silberman argue that "the astonishing composition came together … in the seventh century BCE".[120] Critical scholar Yehezkel Kaufmann (1960) dates the oral form of the covenant to the time of Josiah.[121] An even later date (after 586 BCE) is suggested by David H. Aaron.[122]

text: The Ritual Decalogue

text: Some proponents of the Documentary hypothesis have argued that the biblical text in Exodus 34:28[123] identifies a different list as the ten commandments, that of Exodus 34:11–27.[124] Since this passage does not prohibit murder, adultery, theft, etc., but instead deals with the proper worship of Yahweh, some scholars call it the "Ritual Decalogue", and disambiguate the ten commandments of traditional understanding as the "Ethical Decalogue".[125][126][127][128]

text: According to these scholars the Bible includes multiple versions of events. On the basis of many points of analysis including linguistic it is shown as a patchwork of sources sometimes with bridging comments by the editor (Redactor) but otherwise left intact from the original, frequently side by side.[129]

text: Richard Elliott Friedman argues that the Ten Commandments at Exodus 20:1–17 "does not appear to belong to any of the major sources. It is likely to be an independent document, which was inserted here by the Redactor."[130] In his view, the Covenant Code follows that version of the Ten Commandments in the northern Israel E narrative. In the J narrative in Exodus 34 the editor of the combined story known as the Redactor (or RJE), adds in an explanation that these are a replacement for the earlier tablets which were shattered. "In the combined JE text, it would be awkward to picture God just commanding Moses to make some tablets, as if there were no history to this matter, so RJE adds the explanation that these are a replacement for the earlier tablets that were shattered."[131]

text: He writes that Exodus 34:14–26 is the J text of the Ten Commandments: "The first two commandments and the sabbath commandment have parallels in the other versions of the Ten Commandments. (Exodus 20 and Deuteronomy 5). … The other seven commandments here are completely different."[132] He suggests that differences in the J and E versions of the Ten Commandments story are a result of power struggles in the priesthood. The writer has Moses smash the tablets "because this raised doubts about the Judah's central religious shrine".[133]

text: According to Kaufmann, the Decalogue and the book of the covenant represent two ways of manifesting God's presence in Israel: the Ten Commandments taking the archaic and material form of stone tablets kept in the ark of the covenant, while the book of the covenant took oral form to be recited to the people.[121]

text: United States debate over display on public property

text: European Protestants replaced some visual art in their churches with plaques of the Ten Commandments after the Reformation. In England, such "Decalogue boards" also represented the English monarch's emphasis on rule of royal law within the churches. The United States Constitution forbids establishment of religion by law; however images of Moses holding the tablets of the Decalogue, along other religious figures including Solomon, Confucius, and Mohamed holding the Qur'an, are sculpted on the north and south friezes of the pediment of the Supreme Court building in Washington.[134] Images of the Ten Commandments have long been contested symbols for the relationship of religion to national law.[135]

text: In the 1950s and 1960s the Fraternal Order of Eagles placed possibly thousands of Ten Commandments displays in courthouses and school rooms, including many stone monuments on courthouse property.[136] Because displaying the commandments can reflect a sectarian position if they are numbered (see above), the Eagles developed an ecumenical version that omitted the numbers, as on the monument at the Texas capitol (shown here). Hundreds of monuments were also placed by director Cecil B. DeMille as a publicity stunt to promote his 1956 film The Ten Commandments.[137] Placing the plaques and monuments to the Ten Commandments in and around government buildings was another expression of mid-twentieth century U.S. civil religion, along with adding the phrase "under God" to the Pledge of Allegiance.[135]

text: By the beginning of the twenty-first century in the U.S., however, Decalogue monuments and plaques in government spaces had become a legal battleground between religious as well as political liberals and conservatives. Organizations such as the American Civil Liberties Union (ACLU) and Americans United for Separation of Church and State launched lawsuits challenging the posting of the ten commandments in public buildings. The ACLU has been supported by a number of religious groups (such as the Presbyterian Church (U.S.A.),[138] and the American Jewish Congress[139]), both because they do not want government to be issuing religious doctrine and because they feel strongly that the commandments are inherently religious. Many commentators see this issue as part of a wider culture war between liberal and conservative elements in American society. In response to the perceived attacks on traditional society, other legal organizations, such as the Liberty Counsel, have risen to advocate the conservative interpretation. Many Christian conservatives have taken the banning of officially sanctioned prayer from public schools by the U.S. Supreme Court as a threat to the expression of religion in public life. In response, they have successfully lobbied many state and local governments to display the ten commandments in public buildings.

text: Those who oppose the posting of the ten commandments on public property argue that it violates the establishment clause of the First Amendment to the Constitution of the United States. In contrast, groups like the Fraternal Order of Eagles who support the public display of the ten commandments claim that the commandments are not necessarily religious but represent the moral and legal foundation of society, and are appropriate to be displayed as a historical source of present-day legal codes. Also, some argue like Judge Roy Moore that prohibiting the public practice of religion is a violation of the first amendment's guarantee of freedom of religion.[135]

text: U.S. courts have often ruled against displays of the Ten Commandments on government property. They conclude that the ten commandments are derived from Judeo-Christian religions, to the exclusion of others: the statement "Thou shalt have no other gods before me" excludes non-monotheistic religions like Hinduism, for example. Whether the Constitution prohibits the posting of the commandments or not, there are additional political and civil rights issues regarding the posting of what is construed as religious doctrine. Excluding religions that have not accepted the ten commandments creates the appearance of impropriety. The courts have been more accepting, however, of displays that place the Ten Commandments in a broader historical context of the development of law.

text: One result of these legal cases has been that proponents of displaying the Ten Commandments have sometimes surrounded them with other historical texts to portray them as historical, rather than religious. Another result has been that other religious organizations have tried to put monuments to their laws on public lands. For example, an organization called Summum has won court cases against municipalities in Utah for refusing to allow the group to erect a monument of Summum aphorisms next to the ten commandments. The cases were won on the grounds that Summum's right to freedom of speech was denied and the governments had engaged in discrimination. Instead of allowing Summum to erect its monument, the local governments chose to remove their ten commandments.

text: Cultural references

text: Two famous films of this name were directed by Cecil B. DeMille: a silent movie released in 1923 starring Theodore Roberts as Moses and a colour VistaVision version of 1956, starring Charlton Heston as Moses.

text: Both Dekalog, a 1989 Polish film series directed by Krzysztof Kieślowski, and The Ten, a 2007 American film, use the ten commandments as a structure for 10 smaller stories.[140]

text: The receipt of the Ten Commandments by Moses was satirized in Mel Brooks's movie History of the World Part I (1981), which shows Moses (played by Brooks, in a similar costume to Charlton Heston's Moses in the 1956 film), receiving three tablets containing fifteen commandments, but before he can present them to his people, he stumbles and drops one of the tablets, shattering it. He then presents the remaining tablets, proclaiming Ten Commandments.[141]

text: In The Prince of Egypt, a 1998 animated film that depicted the early life of Moses (voiced by Val Kilmer), the ending depicts him with the Ten Commandments at Mount Sinai, accompanied by a reprise of Deliver Us.


document_title: Aftermath of World War I

question_text: this empire did not fall after world war i

question_tokens: this empire did not fall after world war i

text: Aftermath of World War I

text: Blockade of Germany[edit]

text: Through the period from the armistice on 11 November 1918 until the signing of the peace treaty with Germany on 28 June 1919, the Allies maintained the naval blockade of Germany that had begun during the war. As Germany was dependent on imports, it is estimated that 523,000 civilians had lost their lives.[1] N. P. Howard, of the University of Sheffield, claims that a further quarter of a million more died from disease or starvation in the eight-month period following the conclusion of the conflict.[2] The continuation of the blockade after the fighting ended, as author Robert Leckie wrote in Delivered From Evil, did much to "torment the Germans ... driving them with the fury of despair into the arms of the devil."[citation needed] The terms of the Armistice did allow food to be shipped into Germany, but the Allies required that Germany provide the means (the shipping) to do so. The German government was required to use its gold reserves, being unable to secure a loan from the United States.[citation needed]

text: Historian Sally Marks claims that while "Allied warships remained in place against a possible resumption of hostilities, the Allies offered food and medicine after the armistice, but Germany refused to allow its ships to carry supplies". Further, Marks states that despite the problems facing the Allies, from the German government, "Allied food shipments arrived in Allied ships before the charge made at Versailles".[3] This position is also supported by Elisabeth Gläser who notes that an Allied task force, to help feed the German population, was established in early 1919 and that by May 1919 " Germany [had] became the chief recipient of American and Allied food shipments". Gläser further claims that during the early months of 1919, while the main relief effort was being planned, France provided food shipments to Bavaria and the Rhineland. She further claims that the German government delayed the relief effort by refusing to surrender their merchant fleet to the Allies. Finally, she concludes that "the very success of the relief effort had in effect deprived the [Allies] of a credible threat to induce Germany to sign the Treaty of Versailles.[4]  However, it is also the case that for eight months following the end of hostilities, the blockade was continually in place, with some estimates that a further 100,000 casualties among German civilians due to starvation were caused, on top of the hundreds of thousands which already had occurred. Food shipments, furthermore, had been entirely dependent on Allied goodwill, causing at least in part the post-hostilities irregularity.[5][6]

text: Treaty of Versailles[edit]

text: After the Paris Peace Conference of 1919, the signing of the Treaty of Versailles on 28 June 1919, between Germany on the one side and France, Italy, Britain and other minor allied powers on the other, officially ended war between those countries. Other treaties ended the relationships of the United States and the other Central Powers. Included in the 440 articles of the Treaty of Versailles were the demands that Germany officially accept responsibility for starting the war and pay economic reparations. The treaty drastically limited the German military machine: German troops were reduced to 100,000 and the country was prevented from possessing major military armaments such as tanks, warships, armored vehicles and submarines.

text: Influenza epidemic[edit]

text: Historians continue to argue about the impact the 1918 flu pandemic had on the outcome of the war. It has been posited that the Central Powers may have been exposed to the viral wave before the Allies. The resulting casualties having greater effect, having been incurred during the war, as opposed to the allies who suffered the brunt of the pandemic after the Armistice. When the extent of the epidemic was realized, the respective censorship programs of the Allies and Central Powers limited the public's knowledge regarding the true extent of the disease. Because Spain was neutral, their media was free to report on the Flu, giving the impression that it began there. This misunderstanding led to contemporary reports naming it the "Spanish flu." Investigative work by a British team led by virologist John Oxford of St Bartholomew's Hospital and the Royal London Hospital, identified a major troop staging and hospital camp in Étaples, France as almost certainly being the center of the 1918 flu pandemic. A significant precursor virus was harbored in birds, and mutated to pigs that were kept near the front.[7] The exact number of deaths is unknown but about 50 million people are estimated to have died from the influenza outbreak worldwide.[8][9] In 2005, a study found that, "The 1918 virus strain developed in birds and was similar to the 'bird flu' that in the 21st century spurred fears of another worldwide pandemic, yet proved to be a normal treatable virus that did not produce a heavy impact on the world's health."[10]

text: Ethnic minorities[edit]

text: The dissolution of the German, Russian, Austro-Hungarian and Ottoman empires created a number of new countries in eastern Europe and the Middle East.[11]  Some of them, such as Czechoslovakia and Poland, had substantial ethnic minorities who were sometimes not fully satisfied with the new boundaries that cut them off from fellow ethnics.  For example, Czechoslovakia had Germans, Poles, Ruthenians and Ukrainians, Slovaks and Hungarians. The League of Nations sponsored various Minority Treaties in an attempt to deal with the problem, but with the decline of the League in the 1930s, these treaties became increasingly unenforceable. One consequence of the massive redrawing of borders and the political changes in the aftermath of the war was the large number of European refugees. These and the refugees of the Russian Civil War led to the creation of the Nansen passport.

text: Ethnic minorities made the location of the frontiers generally unstable. Where the frontiers have remained unchanged since 1918, there has often been the expulsion of an ethnic group, such as the Sudeten Germans. Economic and military cooperation amongst these small states was minimal, ensuring that the defeated powers of Germany and the Soviet Union retained a latent capacity to dominate the region. In the immediate aftermath of the war, defeat drove cooperation between Germany and the Soviet Union but ultimately these two powers would compete to dominate eastern Europe.

text: Political upheavals[edit]

text: New nations break free[edit]

text: German and Austrian forces in 1918 defeated the Russian armies, and the new communist government in Moscow signed the Treaty of Brest-Litovsk in March 1918. In that treaty, Russia renounced all claims to Estonia, Finland, Latvia, Lithuania, Ukraine, and the territory of Congress Poland, and it was left to Germany and Austria-Hungary "to determine the future status of these territories in agreement with their population." Later on, Vladimir Lenin's government also renounced the Partition of Poland treaty, making it possible for Poland to claim its 1772 borders. However, the Treaty of Brest-Litovsk was rendered obsolete when Germany was defeated later in 1918, leaving the status of much of eastern Europe in an uncertain position.

text: Revolutions[edit]

text: A far-left and often explicitly Communist revolutionary wave occurred in several European countries in 1917-1920, notably in Germany and Hungary. The single most important event precipitated by the privations of World War I was the Russian Revolution of 1917.

text: Germany[edit]

text: In Germany, there was a socialist revolution which led to the brief establishment of a number of communist political systems in (mainly urban) parts of the country, the abdication of Kaiser Wilhelm II, and the creation of the Weimar Republic.

text: On 28 June 1919 the Weimar Republic was forced, under threat of continued Allied advance, to sign the Treaty of Versailles. Germany viewed the one-sided treaty as a humiliation and as blaming it for the entire war. While this was not the intent of the treaty[citation needed], the notion took root in German society and was never accepted by nationalists, although it was argued by some, such as German historian Fritz Fischer. The German government disseminated propaganda to further promote this idea, and funded the Centre for the Study of the Causes of the War to this end.

text: 132 billion gold marks ($31.5 billion, 6.6 billion pounds) were demanded from Germany in reparations, of which only 50 billion had to be paid. In order to finance the purchases of foreign currency required to pay off the reparations, the new German republic printed tremendous amounts of money – to disastrous effect. Hyperinflation plagued Germany between 1921 and 1923. In this period the worth of fiat Papiermarks with respect to the earlier commodity Goldmarks was reduced to one trillionth (one million millionth) of its value.[12] In December 1922 the Reparations Commission declared Germany in default, and on 11 January 1923 French and Belgian troops occupied the Ruhr until 1925.

text: The treaty required Germany to permanently reduce the size of its army to 100,000 men, and destroy their tanks, air force, and U-boat fleet (her capital ships, moored in Scapa Flow, were scuttled by their crews to prevent them from falling into Allied hands).

text: Germany saw relatively small amounts of territory transferred to Denmark, Czechoslovakia, and Belgium, a larger amount to France (including the temporary French occupation of the Rhineland) and the greatest portion as part of a reestablished Poland. Germany's overseas colonies were divided between a number of Allied countries, most notably the United Kingdom in Africa, but it was the loss of the territory that composed the newly independent Polish state, including the German city of Danzig and the separation of East Prussia from the rest of Germany, that caused the greatest outrage. Nazi propaganda would feed on a general German view that the treaty was unfair – many Germans never accepted the treaty as legitimate, and lent their political support to Adolf Hitler.

text: Russian Empire[edit]

text: The Soviet Union benefited from Germany's loss, as one of the first terms of the armistice was the abrogation of the Treaty of Brest-Litovsk. At the time of the armistice Russia was in the grips of a civil war which left more than seven million people dead and large areas of the country devastated. The nation as a whole suffered socially and economically. As to her border territories, Lithuania, Latvia and Estonia gained independence. They were occupied again by the Soviet Union in 1940. Finland gained a lasting independence, though she repeatedly had to fight the Soviet Union for her borders. Armenia, Georgia, and Azerbaijan were established as independent states in the Caucasus region. These countries were proclaimed as Soviet Republics in 1922 and over time were absorbed into the Soviet Union. During the war, however, Turkey captured the Armenian territory around Artvin, Kars, and Igdir, and these territorial losses became permanent. Romania gained Bessarabia from Russia. The Russian concession in Tianjin was occupied by the Chinese in 1920; in 1924 the Soviet Union renounced its claims to the district.

text: Austria-Hungary[edit]

text: This section is written like a personal reflection, personal essay, or argumentative essay that states a Wikipedia editor's personal feelings or presents an original argument about a topic. Please help improve it by rewriting it in an encyclopedic style. (December 2009) (Learn how and when to remove this template message)

text: With the war having turned decisively against the Central Powers, the people of Austria-Hungary lost faith in their allied countries, and even before the armistice in November, radical nationalism had already led to several declarations of independence in south-central Europe after November 1918. As the central government had ceased to operate in vast areas, these regions found themselves without a government and many new groups attempted to fill the void. During this same period, the population was facing food shortages and was, for the most part, demoralized by the losses incurred during the war. Various political parties, ranging from ardent nationalists, to social democrats, to communists attempted to set up governments in the names of the different nationalities. In other areas, existing nation states such as Romania engaged regions that they considered to be theirs. These moves created de facto governments that complicated life for diplomats, idealists, and the Western allies.

text: The Western forces were officially supposed to occupy the old Empire, but rarely had enough troops to do so effectively. They had to deal with local authorities who had their own agenda to fulfill. At the peace conference in Paris the diplomats had to reconcile these authorities with the competing demands of the nationalists who had turned to them for help during the war, the strategic or political desires of the Western allies themselves, and other agendas such as a desire to implement the spirit of the Fourteen Points.

text: For example, in order to live up to the ideal of self-determination laid out in the Fourteen Points, Germans, whether Austrian or German, should be able to decide their own future and government. However, the French especially were concerned that an expanded Germany would be a huge security risk. Further complicating the situation, delegations such as the Czechs and Slovenians made strong claims on some German-speaking territories.

text: The result was treaties that compromised many ideals, offended many allies, and set up an entirely new order in the area. Many people hoped that the new nation states would allow for a new era of prosperity and peace in the region, free from the bitter quarrelling between nationalities that had marked the preceding fifty years. This hope proved far too optimistic. Changes in territorial configuration after World War I included:

text:
Establishment of the Republic of German Austria and the Hungarian Democratic Republic, disavowing any continuity with the empire and exiling the Habsburg family in perpetuity.
Borders of newly independent Hungary did not include two-thirds of the lands of the former Kingdom of Hungary, including areas where the ethnic Magyars were in a majority. The new republic of Austria maintained control over most of the predominantly German-controlled areas, but lost various other German majority lands in what was the Austrian Empire.

text:
Bohemia, Moravia, Opava Silesia and the western part of the Duchy of Cieszyn, Slovakia and Carpathian Ruthenia formed the new Czechoslovakia.
Galicia, the eastern part of the Duchy of Cieszyn, northern County of Orava and northern Spisz were transferred to Poland.
the Southern half of the County of Tyrol and Trieste were granted to Italy.
Bosnia and Herzegovina, Croatia-Slavonia, Dalmatia, Slovenia, and Vojvodina were joined with Serbia to form the Kingdom of the Serbs, Croats and Slovenes, later Yugoslavia.
Transylvania and Bukovina became parts of Romania.
The Austro-Hungarian concession in Tianjin was ceded to the Republic of China.

text: These changes were recognized in, but not caused by, the Treaty of Versailles. They were subsequently further elaborated in the Treaty of Saint-Germain and the Treaty of Trianon.

text: The 1919 treaties generally included guarantees of minority rights, but there was no enforcement mechanism.  The new states of eastern Europe mostly all had large ethnic minorities. Millions of Germans found themselves in the newly created countries as minorities. More than two million ethnic Hungarians found themselves living outside of Hungary in Slovakia, Romania and Yugoslavia. Many of these national minorities found themselves in hostile situations because the modern governments were intent on defining the national character of the countries, often at the expense of the other nationalities.  The interwar years were hard for religious minorities in the new states built around ethnic nationalism. The Jews were especially distrusted because of their minority religion and distinct subculture.  This was a dramatic come-down from the days of the Austro-Hungarian Empire. Although antisemitism had been widespread during Habsburg rule, Jews faced no official discrimination because they were, for the most part, ardent supporters of the multi-national state and the monarchy.[13]

text: The economic disruption of the war and the end of the Austro-Hungarian customs union created great hardship in many areas. Although many states were set up as democracies after the war, one by one, with the exception of Czechoslovakia, they reverted to some form of authoritarian rule. Many quarreled amongst themselves but were too weak to compete effectively. Later, when Germany rearmed, the nation states of south-central Europe were unable to resist its attacks, and fell under German domination to a much greater extent than had ever existed in Austria-Hungary.

text: Ottoman Empire[edit]

text: At the end of the war, the Allies occupied Constantinople (İstanbul) and the Ottoman government collapsed. The Treaty of Sèvres, a plan designed by the Allies to dismember the remaining Ottoman territories, was signed on 10 August 1920, although it was never ratified by the Sultan.

text: The occupation of Smyrna by Greece on 18 May 1919 triggered a nationalist movement to rescind the terms of the treaty. Turkish revolutionaries led by Mustafa Kemal Atatürk, a successful Ottoman commander, rejected the terms enforced at Sèvres and under the guise of General Inspector of the Ottoman Army, left Istanbul for Samsun to organize the remaining Ottoman forces to resist the terms of the treaty. On the eastern front, the Turkish–Armenian War and signing of the Treaty of Kars with the Russian S.F.S.R. took over territory lost to Armenia and post-Imperial Russia.[14]

text: On the western front, the growing strength of the Turkish nationalist forces led Greece, with the backing of Britain, to invade deep into Anatolia in an attempt to deal a blow to the revolutionaries. At the Battle of Dumlupınar, the Greek army was defeated and forced into retreat, leading to the burning of Smyrna and the withdrawal of Greece from Asia Minor. With the nationalists empowered, the army marched on to reclaim Istanbul, resulting in the Chanak Crisis in which the British Prime Minister, David Lloyd George, was forced to resign. After Turkish resistance gained control over Anatolia and Istanbul, the Sèvres treaty was superseded by the Treaty of Lausanne (1923) which formally ended all hostilities and led to the creation of the modern Turkish Republic. As a result, Turkey became the only power of World War I to overturn the terms of its defeat, and negotiate with the Allies as an equal.[15]

text: Lausanne Treaty formally acknowledged the new League of Nations mandates in the Middle East, the cession of their territories on the Arabian Peninsula, and British sovereignty over Cyprus. The League of Nations granted Class A mandates for the French Mandate of Syria and Lebanon and British Mandate of Mesopotamia and Palestine, the latter comprising two autonomous regions: Mandate Palestine and the Emirate of Transjordan. Parts of the Ottoman Empire on the Arabian Peninsula became part of what is today Saudi Arabia and Yemen. The dissolution of the Ottoman Empire became a pivotal milestone in the creation of the modern Middle East, the result of which bore witness to the creation of new conflicts and hostilities in the region.[16]

text: Great Britain[edit]

text: In Britain, funding the war had a severe economic cost. From being the world's largest overseas investor, it became one of its biggest debtors with interest payments forming around 40% of all government spending. Inflation more than doubled between 1914 and its peak in 1920, while the value of the Pound Sterling (consumer expenditure[17]) fell by 61.2%. Reparations in the form of free German coal depressed local industry, precipitating the 1926 General Strike.

text: British private investments abroad were sold, raising £550 million. However, £250 million in new investment also took place during the war. The net financial loss was therefore approximately £300 million; less than two years investment compared to the pre-war average rate and more than replaced by 1928.[18] Material loss was "slight": the most significant being 40% of the British merchant fleet sunk by German U-boats. Most of this was replaced in 1918 and all immediately after the war.[19] The military historian Correlli Barnett has argued that "in objective truth the Great War in no way inflicted crippling economic damage on Britain" but that the war "crippled the British psychologically but in no other way".[20]

text: Less concrete changes include the growing assertiveness of Commonwealth nations. Battles such as Gallipoli for Australia and New Zealand, and Vimy Ridge for Canada led to increased national pride and a greater reluctance to remain subordinate to Britain, leading to the growth of diplomatic autonomy in the 1920s. These battles were often decorated in propaganda in these nations as symbolic of their power during the war.  Colonies such as the British Raj (India) and Nigeria also became increasingly assertive because of their participation in the war. The populations in these countries became increasingly aware of their own power and Britain's fragility.

text: In Ireland, the delay in finding a resolution to the home rule issue, partly caused by the war, as well as the 1916 Easter Rising and a failed attempt to introduce conscription in Ireland, increased support for separatist radicals. This led indirectly to the outbreak of the Irish War of Independence in 1919. The creation of the Irish Free State that followed this conflict in effect represented a territorial loss for Britain that was all but equal to the loss sustained by Germany, (and furthermore, compared to Germany, a much greater loss in terms of its ratio to the country's prewar territory). Despite this, the Irish Free State remained a dominion within the British Empire.

text: After World War I women gained the right to vote as, during the war, they had had to fill-in for what were previously categorized as "men's jobs", thus showing the government that women were not as weak and incompetent as they thought. Also, there were several significant developments in medicine and technology as the injured had to be cared for and there were several new illnesses that medicine had to deal with.

text: United States[edit]

text: While disillusioned by the war, it having not achieved the high ideals promised by President Woodrow Wilson, American commercial interests did finance Europe's rebuilding and reparation efforts in Germany, at least until the onset of the Great Depression. American opinion on the propriety of providing aid to Germans and Austrians was split, as evidenced by an exchange of correspondence between Edgar Gott, an executive with The Boeing Company and Charles Osner, chairman of the Committee for the Relief of Destitute Women and Children in Germany and Austria. Gott argued that relief should first go to citizens of countries that had suffered at the hands of the Central Powers, while Osner made an appeal for a more universal application of humanitarian ideals.[21] The American economic influence allowed the Great Depression to start a domino effect, pulling Europe in as well.

text: France[edit]

text: Alsace-Lorraine returned to France, the region which had been ceded to Prussia in 1871 after the Franco-Prussian War. At the 1919 Peace Conference, Prime Minister Georges Clemenceau's aim was to ensure that Germany would not seek revenge in the following years. To this purpose, the chief commander of the Allied forces, Marshal Ferdinand Foch, had demanded that for the future protection of France the Rhine river should now form the border between France and Germany. Based on history, he was convinced that Germany would again become a threat, and, on hearing the terms of the Treaty of Versailles that had left Germany substantially intact, he observed that "This is not Peace. It is an Armistice for twenty years."

text: The destruction brought upon French territory was to be indemnified by the reparations negotiated at Versailles. This financial imperative dominated France's foreign policy throughout the 1920s, leading to the 1923 Occupation of the Ruhr in order to force Germany to pay. However, Germany was unable to pay, and obtained support from the United States. Thus, the Dawes Plan was negotiated after Prime Minister Raymond Poincaré's occupation of the Ruhr, and then the Young Plan in 1929.

text: Also extremely important in the War was the participation of French colonial troops, including the Senegalese tirailleurs, and troops from Indochina, North Africa, and Madagascar. When these soldiers returned to their homelands and continued to be treated as second class citizens, many became the nuclei of pro-independence groups.

text: Furthermore, under the state of war declared during the hostilities, the French economy had been somewhat centralized in order to be able to shift into a "war economy", leading to a first breach with classical liberalism.

text: Finally, the socialists' support of the National Union government (including Alexandre Millerand's nomination as Minister of War) marked a shift towards the French Section of the Workers' International's (SFIO) turn towards social democracy and participation in "bourgeois governments", although Léon Blum maintained a socialist rhetoric.

text: Italy[edit]

text: In 1882 Italy joined with the German Empire and the Austro-Hungarian Empire to form the Triple Alliance. However, even if relations with Berlin became very friendly, the alliance with Vienna remained purely formal, as the Italians were keen to acquire Trentino and Trieste, parts of the Austro-Hungarian empire populated by Italians.

text: During World War I Italy aligned with the Allies, instead of joining Germany and Austria. This could happen since the alliance formally had merely defensive prerogatives, while the Central Empires were the ones who started the offensive. With the Treaty of London, Britain secretly offered Italy Trentino and Tyrol as far as Brenner, Trieste and Istria, all the Dalmatian coast except Fiume, full ownership of Albanian Valona and a protectorate over Albania, Antalya in Turkey and a share of the Turkish and German colonial empire, in exchange for Italy siding against the Central Empires[citation needed].

text: After the victory, Vittorio Orlando, Italy's President of the Council of Ministers, and Sidney Sonnino, its Foreign Minister, were sent as the Italian representatives to Paris with the aim of gaining the promised territories and as much other land as possible. In particular, there was an especially strong opinion about the status of Fiume, which they believed was rightly Italian due to Italian population, in agreement with Wilson's Fourteen Points, the ninth of which read:

text: "A readjustment of the frontiers of Italy should be effected along clearly recognizable lines of nationality".

text: Nevertheless, by the end of the war the Allies realized they had made contradictory agreements with other Nations, especially regarding Central Europe and the Middle-East. In the meetings of the "Big Four", in which Orlando's powers of diplomacy were inhibited by his lack of English, the Great powers were only willing to offer Trentino to the Brenner, the Dalmatian port of Zara, the island of Lagosta and a couple of small German colonies. All other territories were promised to other nations and the great powers were worried about Italy's imperial ambitions; Wilson, in particular, was a staunch supporter of Yugoslav rights on Dalmatia against Italy and despite the Treaty of London which he did not recognize.[22] As a result of this, Orlando left the conference in a rage. This simply favored Britain and France, which divided among themselves the former Ottoman and German territories in Africa.[23]

text: In Italy, the discontent was relevant: Irredentism (see: irredentismo) claimed Fiume and Dalmatia as Italian lands; many felt the Country had taken part in a meaningless war without getting any serious benefits. This idea of a "mutilated victory" (vittoria mutilata) was the reason which led to the Impresa di Fiume ("Fiume Exploit"). On September 12, 1919, the nationalist poet Gabriele d'Annunzio led around 2,600 troops from the Royal Italian Army (the Granatieri di Sardegna), nationalists and irredentists, into a seizure of the city, forcing the withdrawal of the inter-Allied (American, British and French) occupying forces.

text: The "mutilated victory" (vittoria mutilata) became an important part of Italian Fascism propaganda.

text: China[edit]

text: The Republic of China had been one of the Allies; during the war, it had sent thousands of labourers to France. At the Paris Peace Conference in 1919, the Chinese delegation called for an end to Western imperialistic institutions in China, but was rebuffed. China requested at least the formal restoration of its territory of Jiaozhou Bay, under German colonial control since 1898. But the western Allies rejected China's request, instead granting transfer to Japan of all of Germany's pre-war territory and rights in China. Subsequently, China did not sign the Treaty of Versailles, instead signing a separate peace treaty with Germany in 1921.

text: The Austro-Hungarian and German concessions in Tianjin were placed under the administration of the Chinese government; in 1920 they occupied the Russian area as well.

text: The western Allies' substantial accession to Japan's territorial ambitions at China's expense led to the May Fourth Movement in China, a social and political movement that had profound influence over subsequent Chinese history. The May Fourth Movement is often cited as the birth of Chinese nationalism, and both the Kuomintang and Chinese Communist Party consider the Movement to be an important period in their own histories.

text: Japan[edit]

text: Because of the treaty that Japan had signed with Great Britain in 1902, Japan was one of the Allies during the war. With British assistance, Japanese forces attacked Germany's territories in Shandong province in China, including the East Asian coaling base of the Imperial German navy. The German forces were defeated and surrendered to Japan in November 1914. The Japanese navy also succeeded in seizing several of Germany's island possessions in the Western Pacific: the Marianas, Carolines, and Marshall Islands.

text: At the Paris Peace Conference in 1919, Japan was granted all of Germany's pre-war rights in Shandong province in China (despite China also being one of the Allies during the war): outright possession of the territory of Jiaozhou Bay, and favorable commercial rights throughout the rest of the province, as well as a Mandate over the German Pacific island possessions that the Japanese navy had taken. Also, Japan was granted a permanent seat on the Council of the League of Nations. Nevertheless, the Western powers refused Japan's request for the inclusion of a "racial equality" clause as part of the Treaty of Versailles. Shandong reverted to Chinese control in 1922 after mediation by the United States during the Washington Naval Conference. Weihai followed in 1930.[24]

text: Territorial gains and losses[edit]

text: Nations that gained or regained territory or independence after World War I[edit]

text: Note: Countries which only briefly gained independence are not taken up in this list.

text:
Australia: gained control of German New Guinea, the Bismarck Archipelago and Nauru
Austria: split from the Austro-Hungarian Empire
Belgium: gained control of Eupen-Malmedy and the African territories of Ruanda-Urundi from the German Empire
Czechoslovakia: split from the Austro-Hungarian Empire
Danzig: semi-autonomous free city with independence from the German Empire
Denmark: gained control of Nordschleswig after a referendum from the German Empire
Estonia: independence from the Russian Empire
Finland: independence from the Russian Empire
France: gained Alsace-Lorraine as well as various African colonies from the German Empire, and Middle East territories from the Ottoman Empire. The African and Middle East gains were officially League of Nations Mandates.
Greece: gained Western Thrace from Bulgaria
Hungary: split from the Austro-Hungarian Empire
Ireland: Irish Free State (approximately five-sixths of the island) gained independence from the United Kingdom (but still part of the British Empire)
Italy: gained South Tyrol, Friuli peninsula, Fiume and Zadar from the Austro-Hungarian Empire
Japan: gained Jiaozhou Bay and most of Shandong from China and the South Pacific Mandate (both controlled by German Empire before the war)
Latvia: independence from the Russian Empire
Lithuania: independence from the Russian Empire
New Zealand: gained control of German Samoa
Poland: recreated from parts of the Austro-Hungarian, German, and Russian Empires
Romania: gained control of Transylvania from the Austro-Hungarian Empire, Dobruja from Bulgaria, and Bessarabia from the Russian Empire
South Africa: gained control of South West Africa
United Kingdom: gained League of Nations Mandates in Africa and the Middle East
Yugoslavia, as the successor state of the Kingdom of Serbia

text: Nations that lost territory or independence after World War I[edit]

text:
Austria, as the successor state of Cisleithania and the Austro-Hungarian Empire
Bulgaria: lost Western Thrace to Greece also lost a part of Eastern Macedonia to Serbia (Yugoslavia)
China: temporarily lost Jiaozhou Bay and most of Shandong to the Empire of Japan
Germany, as the successor state of the German Empire
Hungary, as the successor state of Transleithania and the Austro-Hungarian Empire
Montenegro declared union with Serbia and subsequently became incorporated into Yugoslavia
Russian SFSR, as the successor state of the Russian Empire
Turkey, as the successor state of the day Ottoman Empire
United Kingdom: lost most of Ireland as the Irish Free State, Egypt in 1922

text: Social trauma[edit]

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text: The experiences of the war in the west are commonly assumed to have led to a sort of collective national trauma afterward for all of the participating countries. The optimism of 1900 was entirely gone and those who fought became what is known as "the Lost Generation" because they never fully recovered from their suffering. For the next few years, much of Europe mourned privately and publicly; memorials were erected in thousands of villages and towns.

text: So many British men of marriageable age died or were injured that the students of one girls' school were warned that only 10% would marry.[25][26]:20,245 The 1921 United Kingdom Census found 19,803,022 women and 18,082,220 men in England and Wales, a difference of 1.72 million which newspapers called the "Surplus Two Million".[26]:22–23 In the 1921 census there were 1,209 single women aged 25 to 29 for every 1,000 men. In 1931 50% were still single, and 35% of them did not marry while still able to bear children.[25]

text: As early as 1923, Stanley Baldwin recognized a new strategic reality that faced Britain in a disarmament speech. Poison gas and the aerial bombing of civilians were new developments of the First World War. The British civilian population, for many centuries, had not had any serious reason to fear invasion. So the new threat of poison gas dropped from enemy bombers excited a grossly exaggerated view of the civilian deaths that would occur on the outbreak of any future war. Baldwin expressed this in his statement that "The bomber will always get through." The traditional British policy of a balance of power in Europe no longer safeguarded the British home population. Out of this fear came appeasement. It is notable that neither Baldwin nor Neville Chamberlain fought in the war, but the anti-appeasers Antony Eden, Harold Macmillan and Winston Churchill did.

text: One gruesome reminder of the sacrifices of the generation was the fact that this was one of the first times in international conflict whereby more men died in battle than from disease, which was the main cause of deaths in most previous wars. The Russo-Japanese War was another conflict where battle deaths outnumbered disease deaths, but it was fought on a much smaller scale between just two nations.

text: This social trauma made itself manifest in many different ways. Some people were revolted by nationalism and what they believed it had caused, so they began to work toward a more internationalist world through organizations such as the League of Nations. Pacifism became increasingly popular. Others had the opposite reaction, feeling that only military strength could be relied upon for protection in a chaotic and inhumane world that did not respect hypothetical notions of civilization. Certainly a sense of disillusionment and cynicism became pronounced. Nihilism grew in popularity. Many people believed that the war heralded the end of the world as they had known it, including the collapse of capitalism and imperialism. Communist and socialist movements around the world drew strength from this theory, enjoying a level of popularity they had never known before. These feelings were most pronounced in areas directly or particularly harshly affected by the war, such as central Europe, Russia and France.

text: Artists such as Otto Dix, George Grosz, Ernst Barlach, and Käthe Kollwitz represented their experiences, or those of their society, in blunt paintings and sculpture. Similarly, authors such as Erich Maria Remarque wrote grim novels detailing their experiences. These works had a strong impact on society, causing a great deal of controversy and highlighting conflicting interpretations of the war. In Germany, nationalists including the Nazis believed that much of this work was degenerate and undermined the cohesion of society as well as dishonoring the dead.

text: Remains of ammunition[edit]

text: Throughout the areas where trenches and fighting lines were located, such as the Champagne region of France, quantities of unexploded ordnance have remained, some of which remains dangerous, continuing to cause injuries and occasional fatalities in the 21st century. Some are found by farmers ploughing their fields and have been called the iron harvest. Some of this ammunition contains toxic chemical products such as mustard gas. Cleanup of major battlefields is a continuing task with no end in sight for decades to come. Squads remove, defuse or destroy hundreds of tons of unexploded ammunition every year in Belgium, France, and Germany.

text: Memorials[edit]

text: War memorials[edit]

text: Many towns in the participating countries have war memorials dedicated to local residents who lost their lives. Examples include:

text:
Australian War Memorial, Canberra, Australia
Liberty Memorial, Kansas City, Missouri, United States
Memorial for The Battle of Jutland, Thyborøn, Jutland, Denmark
District of Columbia War Memorial, Washington, DC, United States
Beaumont-Hamel Newfoundland Memorial
The Cenotaph, London, United Kingdom
Menin Gate Memorial, Ypres, Belgium
Thiepval Memorial
Tyne Cot Memorial to the Missing at Passchendaele
Verdun Memorial Museum
Vimy Ridge Memorial, Vimy, France
Gallipoli Memorial, Turkey
Shrine of Remembrance, Melbourne, Australia
Irish National War Memorial Gardens, Dublin, Ireland
Island of Ireland Peace Park, Messines, Belgium
National War Memorial, Ottawa, Ontario, Canada
National War Memorial, St. John's, Newfoundland, Canada
Kriegerdenkmal auf dem Neroberg,[27] Wiesbaden, Hessen, Germany
Sacrario militare di Redipuglia, Fogliano Redipuglia, Italy
Mausoleum of Mărășești, Romania

text: Tombs of unknown soldiers[edit]

text:
Monument to the Unknown Hero, Belgrade, Serbia
Amar Jawan Jyoti, New Delhi, India
Tomb of the Unknown Soldier, Ottawa, Ontario, Canada
Arc de Triomphe, Paris, France
The Tomb of the Unknown Warrior in Westminster Abbey, London, United Kingdom
Tomb of the Unknowns, Arlington National Cemetery, Virginia, United States
Tomba del milite ignoto, Rome, Italy
Australian War Memorial, Canberra, Australia
New Zealand Tomb of the Unknown Warrior, Wellington, New Zealand
Tomb of the Unknown Soldier, Syntagma Square, Athens, Greece
Tomb of the Unknown Soldier, Bucharest, Romania