Notes
n o t e s IntroductIon 1. Optatus, De schismate Donatistarum 6.4, PL 11:1074. 2. For the bishop’s wedding, see Chapter 4; for Gerson, see Chapter 7. 3. Peter John Olivi, quodlib. 4, q. 26, in Quodlibeta quinque, ed. Stephan Defraia (Grottaferrata, Rome: College of St. Bonaventure at Claras Aquas, 2002), pp. 286–90. 4. For an eloquent devotional treatment of these interlocking meanings, see Dom Marmion, Sponsa Verbi: La Vierge consacrée au Christ (Namur: Editions Maredsous, 1948). 5. See Denys Turner, Eros and Allegory: Medieval Exegesis of the Song of Songs (Kalamazoo , Mich.: Cistercian Publications, 1995). 6. On Bernard’s sermons, see Chapter 5. 7. Sarah McNamer, Affective Meditation and the Invention of Medieval Compassion (Philadelphia: University of Pennsylvania Press, 2010), p. 29 8. Judith Hoch-Smith and Anita Spring, eds., Women in Ritual and Symbolic Roles (New York: Plenum Press, 1978), editors’ introduction, p. 2. 9. See Chapter 6. 10. H. C. Lea, Materials toward a History of Witchcraft (New York: Thomas Yoseloff, 1957), ed. Arthur Howland, 1:431–22; Lynn Thorndike, History of Magic and Experimental Science (New York: Columbia University, 1934), 4:123. For bibliography on recent work on the relationship between saints, witches, etc., see Chapter 7, n185, below. chapter 1 1. The most famous patristic representation of this tradition is in Jerome’s Adversus Jovinianum 1.47, PL 23:276–78, trans. LNPNFC, 6:383–86. For its continuation into the Middle Ages, see Katharina Wilson and Elizabeth Makowski, Wykked Wyves and the Woes of Marriage: Misogamous Literature from Juvenal to Chaucer (Albany: State University of New York Press, 1990); and R. Howard Bloch, Medieval Misogyny and the Invention of Western Romantic Love (Chicago: University of Chicago Press, 1991). See Alcuin Blamires’s edition of some of the key texts in Woman Defamed, Woman Defended: An Anthology of Medieval Texts (New York: Oxford University Press, 1992). Biblical quotations are from the DouayRheims translation of the Latin Vulgate. 294 notes to pages 10–11 2. On Paul’s attitude toward sexual relations, see Peter Brown, The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity (New York: Columbia University Press, 1988), pp. 33–64; Dale Martin, The Corinthian Body (New Haven, Conn.: Yale University Press, 1996), pp. 163–79. 3. Justin Martyr, 1 Apologia 15.6, in Apologie pour les chrétiens, ed. and trans. Charles Munier, SC, 507 (Paris: Editions du Cerf, 2006), p. 168, trans. ANF, 1:167. 4. Acts of Paul c. 2, trans. M. R. James, The Apocryphal New Testament (Oxford: Clarendon Press, 1924; reprt., 1966), p. 273. On this text, see Sheila McGinn, “The Acts of Thecla,” in Searching the Scriptures: A Feminist Commentary, ed. Elisabeth Schüsler Fiorenza (New York: Crossroad, 1994), 2:800–828. 5. Acts of Paul c. 3, trans. James, Apocryphal New Testament, p. 116. 6. See, for example, John Chrysostom’s La Virginité 40.1–41.4, 44.1–2, 50.1–58.1, ed. Herbert Musurillo, SC 125 (Paris: Editions du Cerf, 1966), pp. 232–37, 250–55, 284–319, trans. Sally Shore, On Virginity: Against Remarriage (New York: Edwin Mellen, 1983), pp. 59–63, 81–95; Jerome, De perpetua virginitate B. Mariae c. 20, PL 23:203–4, trans. LNPNFC, 6:344–45; Jerome, Ep. 54, To Furia, c. 4, PL 22:551, trans. LNPNFC, 6:103. 7. Wayne Meeks, “The Image of the Androgyne: Some Uses of a Symbol in Earliest Christianity,” History of Religions 13 (1974): 165–208. On veiling in classical culture, see Martin, Corinthian Body, pp. 233–37. 8. Jo Ann McNamara, A New Song: Celibate Women in the First Three Christian Centuries (Binghamton, N.Y.: Harrington Park Press, 1983), pp. 77–84, 108–9. Also see Ross Kraemer, “The Conversion of Women to Ascetic Forms of Christianity,” Signs 6 (1980): 298–307; and Elizabeth Clark, “Ascetic Renunciation and Feminine Advancement: A Paradox of Late Ancient Christianity,” in Ascetic Piety and Women’s Faith: Essays on Late Ancient Christianity (Lewiston: Edwin Mellen, 1986), pp. 175–208; Grace Jantzen, Power, Gender, and Christian Mysticism (Cambridge: Cambridge University Press, 1995), pp. 50–53; Matthew Kuefler, The Manly Eunuch: Masculinity, Gender Ambiguity, and Christian Ideology in Late Antiquity (Chicago: University of Chicago Press, 2001), pp. 221–44. 9. Gnosticism’s appeal to women is especially argued by Elaine Pagels, The Gnostic Gospels (New York: Random House, 1979). Recently the designation “Gnosticism” has come under attack by scholars who argue that there is no single religious movement...
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