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 Luthers 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 1570s 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; manyCecil thought even the majorityhad conformed out of fear, self-interest orpossibly the commonest reason of allsheer 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 Luthers 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.

　　參考答案與祥解：

　　1. A. 這篇文章的中心思想是英國宗教斗爭以新的方式繼續進行。

　　B. 英國宗教的轉變。 C. 新教在英國的勝利。 D. 英國變得繁榮。這三項都是文內談到具體事情，不能作主題思想。

　　2. B. 新教，基督教。因為羅馬教皇推行的是天主教。這在第一段第四句明確點明：在英國，宗教改革者，或者說基督教，在英國皇權的協助下，此時已取得勝利;而作為整個歐洲來說，羅馬教皇已經開始恢復世紀初馬丁路德反叛后所失去的一些地盤。馬丁路德是改革者，也就是基督教。

　　A. 佛教。 C. 天主教。 D. 東正教

　　3. D. 宗教和武力。第一段第五句說明：教皇用兩種辦法進行恢復，一種就像在部分德國地區進行的那樣通過傳教士的活動，另一種象在低地國里進行的，通過天主教國家的軍事力量。那里荷蘭的幾個省份在西班牙的軍事壓力下，常常是被逼迫得幾乎走投無路了。

　　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. 勸說和批評。都不對。

　　4. A. 傳教士活動在英國。第二段的開始就講到，這些英國青年或者根本沒有放棄老的信仰，或者放棄以后又重新歸反舊教，應召成為牧師。英國當然沒有剩下天主教神學院，他們就出國，開始很容易，后來，有困難甚至有危險，到杜埃或羅馬英文學院就讀。前者專為培養一般或修道院外的牧師而建。后者是培養耶酥會教士，通稱天主耶酥會會士，是約三十年前圣羅耀拉創建的一種神職。在杜埃學習的牧師先回來，他們取得了令人意想不到的成功。下面就是他們(這樣指第一類修道士在英國活動情況)。頭腦冷靜，信息靈通人士，像西塞爾這種政治家，長期以來，一直猜度，英國人歸反基督教新教的過程遠遠沒有完成。許多人因他們被在那么短的時期內強加到他們身上的信仰形式，飛快變更的教義搞糊涂了。

　　B. 英國人歸反基督教的事情遠遠沒有完成。 C. 在英國青年開始歸反天主教。兩項選擇見上文解釋。都是傳教活動開始的原因。　　　　　　D. 大多數家庭禮待傳教士。這是第二段最后幾行談到這些傳教士秘密來到英國后的情況。他們不僅受到老關系家庭歡迎。也受到第一次邀請他們的家庭歡迎。主人還把他們介紹給其它家庭。

　　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 Luthers 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 1570s 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; manyCecil thought even the majorityhad conformed out of fear, self-interest orpossibly the commonest reason of allsheer 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 Luthers 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.

　　參考答案與祥解：

　　1. A. 這篇文章的中心思想是英國宗教斗爭以新的方式繼續進行。

　　B. 英國宗教的轉變。 C. 新教在英國的勝利。 D. 英國變得繁榮。這三項都是文內談到具體事情，不能作主題思想。

　　2. B. 新教，基督教。因為羅馬教皇推行的是天主教。這在第一段第四句明確點明：在英國，宗教改革者，或者說基督教，在英國皇權的協助下，此時已取得勝利;而作為整個歐洲來說，羅馬教皇已經開始恢復世紀初馬丁路德反叛后所失去的一些地盤。馬丁路德是改革者，也就是基督教。

　　A. 佛教。 C. 天主教。 D. 東正教

　　3. D. 宗教和武力。第一段第五句說明：教皇用兩種辦法進行恢復，一種就像在部分德國地區進行的那樣通過傳教士的活動，另一種象在低地國里進行的，通過天主教國家的軍事力量。那里荷蘭的幾個省份在西班牙的軍事壓力下，常常是被逼迫得幾乎走投無路了。

　　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. 勸說和批評。都不對。

　　4. A. 傳教士活動在英國。第二段的開始就講到，這些英國青年或者根本沒有放棄老的信仰，或者放棄以后又重新歸反舊教，應召成為牧師。英國當然沒有剩下天主教神學院，他們就出國，開始很容易，后來，有困難甚至有危險，到杜埃或羅馬英文學院就讀。前者專為培養一般或修道院外的牧師而建。后者是培養耶酥會教士，通稱天主耶酥會會士，是約三十年前圣羅耀拉創建的一種神職。在杜埃學習的牧師先回來，他們取得了令人意想不到的成功。下面就是他們(這樣指第一類修道士在英國活動情況)。頭腦冷靜，信息靈通人士，像西塞爾這種政治家，長期以來，一直猜度，英國人歸反基督教新教的過程遠遠沒有完成。許多人因他們被在那么短的時期內強加到他們身上的信仰形式，飛快變更的教義搞糊涂了。

　　B. 英國人歸反基督教的事情遠遠沒有完成。 C. 在英國青年開始歸反天主教。兩項選擇見上文解釋。都是傳教活動開始的原因?！　　　　　. 大多數家庭禮待傳教士。這是第二段最后幾行談到這些傳教士秘密來到英國后的情況。他們不僅受到老關系家庭歡迎。也受到第一次邀請他們的家庭歡迎。主人還把他們介紹給其它家庭。