西欧中世纪盛期圣妇的身体观与身份认同(6)
http://www.newdu.com 2024/11/24 03:11:33 《历史研究》 汪丽红 参加讨论
(63)参见戴业劳(Daniel-Rops)：《宗徒及殉教者的教会》卷1，萧亚宜译，上海：土山湾印书馆，1951年。 (64)《金色传说》(Legenda Aurea)，编者为多明我会修士Jacobus de Voragine，是一本圣徒传和赞美诗的汇编，一般被神甫用来作为布道的素材在重要庆日诵读。该书配图很多，特别是法文本即1333年Jeanne de Vignay的法文译本装帧华丽。现存最早的拉丁文版可定在1270-1280年之间。(http://www.fordham.edu/halsall/basis/goldenlegend/GoldenLegend-Volume6.htm#Crisaunt) (65)Martha Easton,"Pain,Torture and Death in the Huntington Library Legenda Aurea," p.53. (66)C.H.Talbot,ed.and trans.,The life of Christina of Markyate,A Twelfth Centuty Recluse,Oxford:The Clarendon Press,1959,p.51. (67)Emilie Amt,ed.,Women's Lives in Medieval Europe:A Sourcebook,pp.224-225. (68)该圣妇生平不详，大约12岁受戒成为修女，1152年23岁开始由其兄以拉丁语夹杂古德语记录神视直到1160年。 (69)Caroline Walker Bynum,Jesus as Mother:Studies in the Spirituality of the High Middle Ages,Berkeley,Los Angeles and London:University of California Press,1984. (70)圣多玛斯，阿奎那：《神学大全》第12册，台南：中华道明会/碧岳学社，2008年，第91—92页。 (71)Corpus Iuris Canonici,ed.Lipsiensis Secunda,Graz:Akademische Druck U.Verlagsanstalt,1959,p.86. (72)(73)(74)圣多玛斯·阿奎那：《神学大全》第12册，第2、6、92页。 (75)文庸、乐峰、王继武主编：《基督教词典》，“异象条”，北京：商务印书馆，2008年。 (76)Elizabeth Alvilda Petroff,ed.,Medieval Women's Visionary Literature,p.151. (77)Caroline Walker Bynum,Holy Feast and Holy Fast:The Religious Significance of Food to Medieval Women,Berkeley,Los Angeles and London:University of California Press,1988. (78)Hadewijch,The Complete Works,trans.Mother Columba Hart,O.S.B,Mahwah,N.J.:Paulist Press,1980,p.280. (79)Elizabeth Alvilda Petroff,ed.,Medieval Women's Visionary Literature,p.162. (80)Beatrice of Nazareth,"Seven Manieren van Minne," in The Life of Beatrice of Nazareth(1200-1268),pp.299-311. (81)Hadewijch,The Complete Works,p.291. (82)Gertrude of Helfta,The Herald of Divine Love,p.49. (83)也有学者认为中世纪神视文学不能构成一种独立的文学体裁，认为无论从形式、内容、特征，还是从实际层面上看，都不是严格意义上的文学类型，而将之视为某种特征鲜明的现象更恰当。(Veerle Fraeters,"Gender and Genre:The Design of Hadewijch's Book of Visions," in Thérése de Hemptinne and María Eugenia Góngora,eds.,The Voice of Silence:Women's Literacy in a Men's Church,Turnhout:Brepols Publishers,2004,p.59) (84)Mary Suydam,"Bringing Heaven down to Earth:Beguine Constructions of Heaven," in Carolyn Muessig and Ad Putter,eds.,Envisaging Heaven in the Middle Ages,New York:Routledge,2007,p.92. (85)R.Gilchrist,Gender and Material Culture:The Archaeology of Religious Women,London:Routledge,1994,p.134. (86)Elizabeth Alvilda Petroff,ed.,Medieval Women's Visionary Literature,p.146. (87)Thomas De Cantimpré,The Life of Lutgard of Aywières,trans.Margot H.King,Toronto,Ontario:Peregrina Publising Co.,revised edition,1991,p.38. (88)Fra Arnaldo Arnolti,Angela of Foligno's Memorial,p.112. (89)Giunata Dei Bevegnati,Life and Revelations of Saint Margaret of Cortona,pp.81-82. (90)Elizabeth Alvilda Petroff,ed.,Medieval Women's Visionary Literature,p.168. (91)Agnes Blannbekin,Viennese Beguine:Life and Revelations,trans.Ulrike Wiethaus,Cambridge:D.S.Brewer,2002,chapter 41,107 and 169. (92)Elizabeth Alvilda Petroff,ed.,Medieval Women's Visionary Literature,p.181. (93)马克·布洛赫：《封建社会》上卷，张绪山译，北京：商务印书馆，2005年，第135页。 (94)圣伯尔拿、肯培多马等：《中世纪灵修文学选集》，章文新、汤清等译，北京：宗教文化出版社，2011年，第39页。 (95)Hadewijch,The Complete Works,pp.56-57. (96)“教士不应从事世俗事务，也不应沉溺经营，特别是那些不体面的生意。”(Norman P.Tannner,ed.,Decrees of the Ecumenical Councils,vol.Ⅱ,London and Washington,D.C.:Sheed & Ward and Georgetown University Press,1990,p.243) (97)数据来源于米歇尔·沃维尔：《死亡文化史》，高凌瀚、蔡锦涛译，北京：中国人民大学出版社，2004年，第3页。 (98)Lester K.Little,Religious Poverty and the Profit Economy in Medieval Europe,p.19. (99)原文如下："If I invited Father Renault to My Kingdom,there is no room for regretting his absence upon earth," in Giunata Dei Bevegnati,Life and Revelations of Saint Margaret of Cortona,pp.218-219. (100)Giunata Dei Bevegnati,Life and Revelations of Saint Margaret of Cortona,pp.187-188. (101)Margaret of Oingt,The Writings of Margaret of Oingt,pp.38-39. (102)Mechthild of Magdeburg,Selections from the Flowing Light of the Godhead,p.129. (103)Elizabeth Alvilda Petroff,ed.,Medieval Women's Visionary Literature,p.185. (104)Agnes Blannbekin,Viennese Beguine:Life and Revelations,p.5. (105)Elizabeth Alvilda Petroff,ed.,Medieval Women's Visionary Literature,p.188. (106)关于这场战争存在不同认定，一种意见认为是1294年拿骚的古斯塔夫·阿多尔夫(Gustav Adolf of Nassau)的军事行动，而另有学者考证认为是1281年图林根的Landgrave Albrecht和他的两个儿子Friedrich与Dietrich之间爆发的战争。(参见Mechthild of Magdeburg,Selections from The Flowing Linht of the Godhead,p.129) (107)Beatrice of Nazareth,The Life of Beatrice of Nazareth(1200-1268),pp.4-5. (108)Corpus Iuris Canonici,p.1145. (109)Hadewijch,The Complete Works,pp.287-288. (110)Hadewijch,The Complete Works,p.281. (111)Mechthild of Magdeburg,Selections from The Flowing Light of the Godhead,p.52. (112)Elizabeth Alvilda Petroff,ed.,Medieval Women's Visionary Literature,p.214. (113)Elizabeth Alvilda Petroff,ed.,Medieval Women's Visionary Literature,p.182. (114)Margaret of Oingt,The Writings of Margaret of Oingt,p.31. (115)Caroline Walker Bynum,"The Female Body and Religious Practice in the Later Middle Ages," in Fragmentation and Redemption:Essays on Gender on the Human Body in Medieval Religion,p.198. (116)Elizabeth Alvilda Petroff,ed.,Medieval Women's Visionary Literature,p.223. (117)Barbara Newman,From Virile Women to Womenchrist:Studies in Medieval Religoin and Literature,Philadelphia:Universit of Pennsylvania Press,1995,p.139. (118)将自由意志和恩宠交织成就的爱分成四个等级(为爱自己而爱自身，为爱自身而爱上帝，为上帝而爱上帝，为上帝而爱自己)，并通过人性与神性合一在一个更高的层次上将四个等级的爱融为一体，四个层次的爱之间只存在境界差异，不分高下。(参见Bernard of Clairvaux,Selected Works,trans.G.R.Evans,Mahwah,N.J.:Paulist Press,1987,pp.192-197) (119)Beatrice of Nazareth,"Seven Manieren van Minne," pp.291-293. (120)Mechthild of Magdeburg,Selections from The Flowing Light of the Godhead,p.106. (121)"The seven manner of love...It is drawn through eternal Love alone into the eternity of Love,and into the incomprehensibility and vastness and inaccessible sublimity and deep abyss of the Godhead." Cf.Beatrice of Nazareth,"Seven Manieren van Minne," pp.320-321. (122)Elizabeth Alvilda Petroff,ed.,Medieval Women's Visionary Literature,pp.198-199. (123)(托名)狄奥尼修斯：《神秘神学》，包利民译，北京：三联书店，1998年，第5—6页。 (124)Mechthild of Magdeburg,Selections from The Flowing Light of the Godhead,p.10. (125)埃克哈特重新诠释耶稣在马大和马利亚家的故事，首次肯定马大的境界超过马利亚。(《埃克哈特大师文集》，荣震华译，北京：商务印书馆，2011年，第300—313页) (126)Martha J.Reineke,"This Is My Body:Reflections on Abjection,Anorexia,and Medieval Women Mystics," Journal of the American Academy of Religion,vol.58.no.2(Summer,1990),p.247. (127)克里斯·希林：《文化、技术与社会中的身体》，李康译，北京：北京大学出版社，2011年，第4页。 (128)Norman P.Tannner,ed.,Decrees of the Ecumenical Councils,vol.Ⅱ,p.374. （本文刊于《历史研究》2015年第5期） (责任编辑：admin) |
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