Though England was on the whole prosperous and hopeful, though by comparison with her neighbors she enjoyed internal peace, she could not evade the fact that the world of which she formed a part was torn by hatred and strife as fierce as any in human history. Men were still for from recognizing that two religions could exist side by side in the same society; they believed that the toleration of another religion different from their own. And hence necessarily false, must inevitably destroy such a society and bring the souls of all its members into danger of hell. So the struggle went on with increasing fury within each nation to impose a single creed upon every subject, and within the general society of Christendom to impose it upon every nation. In England the Reformers, or Protestants, aided by the power of the Crown, had at this stage triumphed, but over Europe as a whole Rome was beginning to recover some of the ground it had lost after Martin Luther’s revolt in the earlier part of the century. It did this in two ways, by the activities of its missionaries, as in parts of Germany, or by the military might of the Catholic Powers, as in the Low Countries, where the Dutch provinces were sometimes near their last extremity under the pressure of Spanish arms. Against England, the most important of all the Protestant nations to reconquer, military might was not yet possible because the Catholic Powers were too occupied and divided: and so, in the 1570’s Rome bent her efforts, as she had done a thousand years before in the days of Saint Augustine, to win England back by means of her missionaries.

　　These were young Englishmen who had either never given up the old faith, or having done so, had returned to it and felt called to become priests. There being, of course, no Catholic seminaries left in England, they went abroad, at first quite easily, later with difficulty and danger, to study in the English colleges at Douai or Rome: the former established for the training of ordinary or secular clergy, the other for the member of the Society of Jesus, commonly known as Jesuits, a new Order established by St, Ignatius Loyola same thirty years before. The seculars came first; they achieved a success which even the most eager could hardly have expected. Cool-minded and well-informed men, like Cecil, had long surmised that the conversion of the English people to Protestantism was for from complete; many—Cecil thought even the majority—had conformed out of fear, self-interest or—possibly the commonest reason of all—sheer bewilderment at the rapid changes in doctrine and forms of worship imposed on them in so short a time. Thus it happened that the missionaries found a welcome, not only with the families who had secretly offered them hospitality if they came, but with many others whom their first hosts invited to meet them or passed them on to. They would land at the ports in disguise, as merchants, courtiers or what not, professing some plausible business in the country, and make by devious may for their first house of refuge. There they would administer the Sacraments and preach to the house holds and to such of the neighbors as their hosts trusted and presently go on to some other locality to which they were directed or from which they received a call.

　　1. The main idea of this passage is

　　[A]. The continuity of the religious struggle in Britain in new ways.

　　[B]. The conversion of religion in Britain.

　　[C]. The victory of the New religion in Britain.

　　[D]. England became prosperous.

　　2. What was Martin Luther’s religions?

　　[A]. Buddhism. [B]. Protestantism. [C]. Catholicism. [D]. Orthodox.

　　3. Through what way did the Rome recover some of the lost land?

　　[A]. Civil and military ways. [B]. Propaganda and attack.

　　[C]. Persuasion and criticism. [D]. Religious and military ways.

　　4. What did the second paragraph mainly describe?

　　[A]. The activities of missionaries in Britain.

　　[B]. The conversion of English people to Protestantism was far from complete.

　　[C]. The young in Britain began to convert to Catholicism

　　[D]. Most families offered hospitality to missionaries.

　　[page]

　　Vocabulary

　　1. evade 避開(kāi)，回避

　　2. creed 教義，信條，主義

　　3. the Crown 原義皇冠，在英國(guó)代表王權(quán)，王室/君主

　　4. low Countries 低地國(guó)，指荷蘭，盧森堡，比利時(shí)

　　5. last extremity 最后階段，絕境，臨終。這里指那里人民臨近 無(wú)可選擇只能信奉天主教。

　　6. bend one’s effort 竭盡全力

　　7. seminary 高等中學(xué)，神學(xué)院/校

　　8. surmise 猜度，臆測(cè)

　　9. doctrine 教義

　　10. plausible 貌似合理/公平的

　　11. courtier 朝臣

　　12. devious 繞來(lái)繞去的，迂回曲折的

　　13. Sacrament 圣禮，圣事/餐

　　14. secular 修道院外的，世俗的

　　15. the society of Jesus 天主教的耶酥會(huì)

　　16. Douai 杜埃(法國(guó)地名)

　　17. Jesuit 天主耶酥會(huì)會(huì)士

　　難句譯注

　　1. The Douay Bible 杜埃圣經(jīng)(羅馬天主教會(huì)核定的英譯本圣經(jīng)，于1582年及1609——1610你年又羅馬天主教學(xué)者將新舊約分別從拉丁文譯成英語(yǔ)在杜埃出版，可見(jiàn)當(dāng)時(shí)杜埃是天主教勢(shì)力的集中地之一。

　　2. St. Ignatius Loyola 圣•羅耀拉 1491——1556 西班牙軍人及天主教教士，耶酥會(huì)的創(chuàng)始人。

　　3. Cecil (William Cecil) 西塞爾 1520——1598，英國(guó)政治家，女王伊麗莎白的得力大臣。

　　4. Men were still for from recognizing that two religions could exist side by side in the same society; they believed that the toleration of another religion different from their own. And hence necessarily false, must inevitably destroy such a society and bring the souls of all its members into danger of hell.

　　[結(jié)構(gòu)簡(jiǎn)析] 用分號(hào)連接的兩個(gè)分句，分句中都有that 是引導(dǎo)的賓從。

　　[參考譯文] 人們遠(yuǎn)遠(yuǎn)沒(méi)有意識(shí)到兩個(gè)宗教可以并存于同一個(gè)社會(huì)中;他們認(rèn)為容忍不同于他們自己的宗教，因?yàn)橐脖厝皇清e(cuò)誤的教派，不可避免的會(huì)破壞這樣一個(gè)社會(huì)，從而把所有的成員的靈魂帶進(jìn)地獄的危險(xiǎn)。

　　5. Against England, the most important of all the Protestant nations to reconquer, military might was not yet possible because the Catholic Powers were too occupied and divided: and so, in the 1570’s Rome bent her efforts, as she had done a thousand years before in the days of Saint Augustine, to win England back by means of her missionaries

　　[結(jié)構(gòu)簡(jiǎn)析] the most important of all the Protestant nations to reconquer, 這句話(huà)是同位語(yǔ)，說(shuō)明England. As she had done a thousand… ，這里的as =just to 義：就像，正如。

　　[參考譯文] 對(duì)付英國(guó)，需要重新征服的所有基督教國(guó)家中最重要的一國(guó)，動(dòng)用軍事力量不可能。因?yàn)樘熘鹘檀髧?guó)們太忙，太分裂;因此羅馬于1570年代就像一千年前，在圣•奧古斯都統(tǒng)治時(shí)期它曾做過(guò)的那樣，竭盡權(quán)力想通過(guò)傳教方式把英國(guó)贏回來(lái)。

　　寫(xiě)作方法與文章大意

　　這篇文章論及“羅馬教皇采用文武兩手政策在歐洲，特別在英國(guó)，恢復(fù)舊教——天主教�！辈捎靡话愕骄唧w的寫(xiě)作手法。可以說(shuō)由大到小。大的歐洲背景，最后落實(shí)在英國(guó)的具體做法。重點(diǎn)在英國(guó)。

　　答案詳解

　　1. A. 這篇文章的中心思想是“英國(guó)宗教斗爭(zhēng)以新的方式繼續(xù)進(jìn)行�！�

　　B. 英國(guó)宗教的轉(zhuǎn)變。 C. 新教在英國(guó)的勝利。 D. 英國(guó)變得繁榮。這三項(xiàng)都是文內(nèi)談到具體事情，不能作主題思想。

　　2. B. 新教，基督教。因?yàn)榱_馬教皇推行的是天主教。這在第一段第四句明確點(diǎn)明：“在英國(guó)，宗教改革者，或者說(shuō)基督教，在英國(guó)皇權(quán)的協(xié)助下，此時(shí)已取得勝利;而作為整個(gè)歐洲來(lái)說(shuō)，羅馬教皇已經(jīng)開(kāi)始恢復(fù)世紀(jì)初馬丁•路德反叛后所失去的一些地盤(pán)�！瘪R丁•路德是改革者，也就是基督教。

　　A. 佛教。 C. 天主教。 D. 東正教

　　3. D. 宗教和武力。第一段第五句說(shuō)明：“教皇用兩種辦法進(jìn)行恢復(fù)，一種就像在部分德國(guó)地區(qū)進(jìn)行的那樣通過(guò)傳教士的活動(dòng)，另一種象在低地國(guó)里進(jìn)行的，通過(guò)天主教國(guó)家的軍事力量。那里荷蘭的幾個(gè)省份在西班牙的軍事壓力下，常常是被逼迫得幾乎走投無(wú)路了。

　　A. civil and military ways文武兩手，civil范圍太廣，特別指民事的，非宗教的，文職的。這里不合適。 B. 宣傳和抨擊。 C. 勸說(shuō)和批評(píng)。都不對(duì)。

　　4. A. 傳教士活動(dòng)在英國(guó)。第二段的開(kāi)始就講到，“這些英國(guó)青年或者根本沒(méi)有放棄老的信仰，或者放棄以后又重新歸反舊教，應(yīng)召成為牧師。英國(guó)當(dāng)然沒(méi)有剩下天主教神學(xué)院，他們就出國(guó)，開(kāi)始很容易，后來(lái)，有困難甚至有危險(xiǎn)，到杜�；蛄_馬英文學(xué)院就讀。前者專(zhuān)為培養(yǎng)一般或修道院外的牧師而建。后者是培養(yǎng)耶酥會(huì)教士，通稱(chēng)天主耶酥會(huì)會(huì)士，是約三十年前圣•羅耀拉創(chuàng)建的一種神職�！痹诙虐�學(xué)習(xí)的牧師先回來(lái)，他們?nèi)〉昧肆钊艘庀氩坏降某晒�。下面就是他�?這樣指第一類(lèi)修道士在英國(guó)活動(dòng)情況)。“頭腦冷靜，信息靈通人士，像西塞爾這種政治家，長(zhǎng)期以來(lái)，一直猜度，英國(guó)人歸反基督教新教的過(guò)程遠(yuǎn)遠(yuǎn)沒(méi)有完成。許多人——因他們被在那么短的時(shí)期內(nèi)強(qiáng)加到他們身上的信仰形式，飛快變更的教義搞糊涂了�！�

　　B. 英國(guó)人歸反基督教的事情遠(yuǎn)遠(yuǎn)沒(méi)有完成。 C. 在英國(guó)青年開(kāi)始?xì)w反天主教。兩項(xiàng)選擇見(jiàn)上文解釋。都是傳教活動(dòng)開(kāi)始的原因�！　　　　　�D. 大多數(shù)家庭禮待傳教士。這是第二段最后幾行談到這些傳教士秘密來(lái)到英國(guó)后的情況。他們不僅受到老關(guān)系家庭歡迎。也受到第一次邀請(qǐng)他們的家庭歡迎。主人還把他們介紹給其它家庭。

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