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Passage Nine (The Continuity of the Religious Struggle in Britain)
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
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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.
V
ocabulary
1. evade
避开，回避
2. creed
教义，信条，主义
3. the Crown
原义皇冠，在英国代表王权，王室
/
君主
4. low Countries
低地国，指荷兰，卢森堡，比利时
5. last extremity
最后阶段，绝境，临终。这里指那里人民临近
无可选择只
能信奉天主教。
6. bend one
’
s effort
竭尽全力
7. seminary
高等中学，神学院
/
校
8. surmise
猜度，臆测
9. doctrine
教义
10. plausible
貌似合理
/
公平的
11. courtier
朝臣
12. devious
绕来绕去的，迂回曲折的
13. Sacrament
圣礼，圣事
/
餐
14. secular
修道院外的，世俗的
15. the society of Jesus
天主教的耶酥会
16. Douai
杜埃
(
法国地名
)
17. Jesuit
天主耶酥会会士
难句译注
1. The Douay Bible
杜埃圣经
(
< p>罗马天主教会核定的英译本圣经，于
1582
年及<
/p>
1609
——
1610
你年又罗马天主教学者将新旧 约分别从拉丁文译成英语在杜
埃出版，可见当时杜埃是天主教势力的集中地之一。
2.
St.
Ignatius
Loyola
圣?罗耀拉
1491
——
1556
西班牙军人及天主教
教士，耶酥会的创始人。
3. Cecil (William Cecil)
西塞尔
1520
——
< p>1598，英国政治家，女王伊丽
莎白的得力大臣。
4. Men were still for from recognizing that two religions could exist side by