(30)Thomas de Aquino,"De ente et essential," in Thomas de Aquino,Opuscula Omnia,Paris:Petri Mandonnet,1927,prooemium,chapter 2,section 9.参见段德智、赵敦华：《试论阿奎那特指质料学说的变革性质及其神哲学意义——兼论materia signata的中文翻译》，《世界宗教研究》2006年第4期。
(31)参见白虹：《阿奎那人学思想研究》，北京：人民出版社，2010年。
(32)Caroline Walker Bynum,Fragmentation and Redemption:Essays on Gender on the Human Body in Medieval Religion,p.229.
(33)Hildegard of Bingen,On Natural Philosophy and Medicine:Selections from Cause et cure,p.48.
(34)Mechthild of Magdeburg,Selections from The Flowing Light of the Godhead,pp.27-29.
(35)Mechthild of Magdeburg,Selections from The Flowing Light of the Godhead,p.139.
(36)Donald Weinstein and Rudolph Bell,Saints and Society:The Two Worlds of Western Christendom,1000-1700,Chicago:University of Chicago Press,1983,p.234.
(37)比阿特丽丝出生于比利时布鲁塞尔小镇梯恩(Tienen)，7岁被送到佐特莱乌与博格因修女一起生活，并接受文科教育，不久进入福罗瑞瓦(Florival)的西多修女院学习，15岁成为初修生，1216年正式成为一名修女，后院长派她到拉梅西亚(Rameya)西多修会学习书写，与当时知名的修女埃达(Ida of Nivelles)结下深厚友谊。1236年比阿特丽丝和两名姐妹以及部分修女迁往安特卫普的拿撒勒新建修女院，负责初修生的教育，1237年开始担任院长，一直到1268年8月29日离世。
(38)Beatrice of Nazareth,The Life of Beatrice of Nazareth(1200-1268),trans.Roger De Ganck,Michigan:Cistercian Publications Kalamazoo,1991,pp.37-38.
(39)安吉拉生于距离阿西西20里远的福利尼奥，1285年在前往阿西西朝圣时皈依，1291年加入圣方济各第三会，在丈夫和孩子死后隐修苦行。1693年教宗英诺森十二世赐宣福礼。圣方济各神父弗拉·阿尔诺多·阿尔诺提(Fra Arnaldo Arnolti)作为她的叔叔和忏悔神父，写下了《神圣的安慰》(Liber de Vera Fidelium Experientia:The Book of the Divine Consolation of the Blessed Angela of Foligno)，或者称为《回忆》。
(40)克里斯蒂娜生于哈斯班尼(Hasbania)的圣托德，父母去世后，由两名年长的姊妹照顾她的生活。在她身上经常发生一些奇异的事情，比如逃往荒野、跳上屋梁等高处、跳进沸水、冬天浸泡在河水里，一度被当地居民当作疯子，终因种种虔敬和奇迹释放，得到附近凯瑟琳修女院的支持。
(41)Margaret of Oingt,The Writings of Margaret of Oingt,p.49.
(42)Lester K.Little,Religious Poverty and the Profit Economy in Medieval Europe,London:Paul Elek Ltd.,1978,p.29.
(43)1882年德国中世纪史家卡尔·比歇尔(Karl Bücher)始称之为“Frauenfrage”。参见David Herlihy,Opera Muliebria:Women and Work in Medieval Europe,New York:McGraw Hill,1990,p.67; Martha C.Howell,Women,Production,and Patriarchy in Late Medieval Cities,Chicago:University of Chicago Press,1986,p.1.
(44)数据来自Giles Constable,The Reformation of the Twelfth Century,New York:Cambridge University Press,1996,p.65.
(45)Bruce L.Venarde,Women's Monasticism and Medieval Society:Nunneries in France and England,890-1215,Ithaca:Connell University Press,1997,p.11.
(46)中世纪盛期西欧各类收容妇女的半修道组织，形式相似，名称不同，除兴起于低地国家的博格因外，还有伦巴第的Umiliati，法国北部的Papelards、南部的Pauvres Catholiques，意大利的Bizocche，德意志西部的Conquenunnen等。
(47)Mechthild of Magdeburg,Selections from The Flowing Light of the Godhead,p.117.
(48)Giunata Dei Bevegnati,Life and Revelations of Saint Margaret of Cortona,trans.F.M.Mahony,London:Burns and Oates,1883,p.124.
(49)Gertrude of Helfta,The Herald of Divine Love,trans.and ed.Margaret Winkworth,Mahwah,N.J.:Paulist Press,1993,p.99.
(50)Martha Easton,"Pain,Torture and Death in the Huntington Library Legenda Aurea," in Samantha J.E.Riches and Sarah Salih,eds.,Gender and Holiness:Men,Women and Saints in Late Medieval Europe,p.51.
(51)Fra Arnaldo Arnolti,Angela of Foligno's Memorial,trans.Johh Cirignano,ed.Christina Mazzoni,Cambridge:D.S.Brewer,1999,pp.112-113.
(52)Molly G.Morrison,"Connecting with the Dod-Man:Angela of Foligno's Sensual Communion and Priestly Identity," http://tell.fll.purdue.edu/RLA-Archive/1998/italian-html/Morrison,%20Molly.htm.
(53)Ernest W.McDonnell,"The Vita Apostolica:Diversity or Dissent," Church History,vol.24.no.1(Mar.1955).
(54)St.Bonaventure,De perfectione vitae ad sorores.转引自Martha Easton,"Pain,Torture and Death in the Huntington Library Legenda Aurea," p.53.
(55)F.Donald Logan,A History of the Church in the Medieval Ages,London and New York:Routledge,2002,p.147.
(56)Sarah Beckwith,Signifying God:Social Relations and Symboic Act in the York Corpus Christi Plays,Chicago:University of Chicago Press,2003,p.32.
(57)Katharine Goodland,Female Mourning and Tragedy in Medieval and Renaissance English Drama:From the Raising of Lazarus to King Lear,Aldershot:Ashgate Publishing Co.,2005,pp.63-68.
(58)参见《圣经·创世纪》第22章。关于亚伯拉罕用儿子以撒燔祭的讨论可参见克尔凯郭尔的《恐惧与颤栗》(一谌等译，北京：华夏出版社，1999年)。
(59)Elizabeth Alvilda Petroff,ed.,Medieval Women's Visionary Literature,p.169.
(60)Elizabeth Alvilda Petroff,ed.,Medieval Women's Visionary Literature,p.179.
(61)Giunata Dei Bevegnati,Life and Revelations of Saint Margaret of Cortona,pp.77-78.
(62)Katharine Goodland,Female Mourning and Tragedy in Medieval and Renaissance English Drama:From the Raising of Lazarus to King Lear,p.9.
(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. (责任编辑：admin)
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