APPENDIX I 附录一

A Relic of Magdalen's Clothing

玛达肋纳衣服的圣髑

From The Life and Revelations of Anne Catherine Emmerich, by Rev. Carl Schmoger, C.SS.R., Vol. 2, pp. 386-387.

源自《安纳加大利纳艾曼丽的生活和启示》，作者：卡尔施莫格神父，C.S.R.，卷二，第 386-387 页。

Toward dusk that same day, the Pilgrim [Clemens Brentano] opened another of the little parcels on which were inscribed the words: " From the clothing of a Saint, " and which contained also a bone and a label. It was almost dark and the objects were so very small that he did not imagine Sister Emmerich noticed his action. To his surprise, she called to him: "Take care of that label! The relic shines; it is authentic!" He handed her the particle of bone, when she instantly fell into contemplation.

当天黄昏时分，朝圣者 [克莱门斯·布伦塔诺] 打开了另一个小包裹，上面刻着“来自圣徒的衣服”的字样，里面还有一根骨头和一个标签。 天快黑了，圣物又非常小，他没想到艾曼丽修女注意到了他的动作。 令他惊讶的是，她叫他：“看好那个标签！圣髑闪耀着发光，它是真实的！” 他把那骨头微粒递给她，她顿时陷入了默观。

On returning to herself she said: " I have been far away to Bethany, Jerusalem and France. The bone belongs to Martha; the clothing to Magdalen. It is blue with yellow flowers and green leaves, the remnants of her vanity, which she wore under a mourning mantle, in Bethania, at the raising of Lazarus. This dress remained in Lazarus' house when he and his sisters went to France, and pious friends took it as a memento. Some pilgrims when visiting their tomb in France, wrapped this relic in a part of the dress, thinking both belonged to Magdalen; but only the clothing is hers, the relic is Martha's." When the Pilgrim closely examined the inscription, he indeed found: " Sancta Maria Magdalen."

她醒过来后说：“我去了遥远的伯达尼、耶路撒冷和法国。骨头属于玛尔大；衣服属于玛达肋纳。衣服是蓝色的，带有黄色的花朵和绿色的叶子，是她浮华时期后残留的一件，在伯达尼，拉匝禄复活时，这件衣裙穿在一件丧服下。这件衣裙在拉匝禄和他的姐妹们去法国时留在了拉匝禄的家里，虔诚的教友把它当作纪念品。一些朝圣者在法国参观他们的坟墓时，用这件衣裙的一部分的，来包裹圣髑（玛尔大的骨头），因此以为两者都属于玛达肋纳；但只有衣服是玛达肋纳的，圣髑是玛尔大的。” 当朝圣者布伦塔诺仔细检查铭文时，他确实发现：“圣玛利亚.玛达肋纳”。

APPENDIX II 附录二

Mery Magdalen and Martha in Scripture

圣经中的玛利亚玛达肋纳和玛尔大

The following paragraph is taken from St. Luke's Gospel.

以下段落摘自圣路加福音。

" Now it came to pass as they went, that he entered a certain town : and a certain woman named Martha, received him into her house. And she had a sister called Mary, who sitting also at the Lord's feet, heard his word. But Martha was busy about much serving. Who stood and said: Lord, hast thou no care that my sister hath left me alone to serve? Speak to her therefore, that she help me. And the Lord answering, said to her: Martha, Martha, thou art careful, and  art troubled about many things: But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her."

(Luke 10:38-42)

38他们走路的时候，耶稣进了一个村庄。有一个名叫玛尔大的女人，把耶稣接到家中。39她有一个妹妹，名叫玛利亚，坐在主的脚前听他讲话。40玛尔大为伺候耶稣，忙碌不已，便上前来说：「主！我的妹妹丢下我一个人伺候，你不介意吗？请叫她来帮助我罢！」   41主回答她说：「玛尔大，玛尔大！你为了许多事操心忙碌，42其实需要的惟有一件。玛利亚选择了更好的一分，是不能从她夺去的。」

APPENDIX III 附录三

Mary Magdalen in Catholic Traditions

在天主教传统中的玛利亚玛达肋纳

The following article, " Mary Magdalen," is from The Catholic Encyclopedia,

1910, Vol. 9, p. 761.

以下文章“玛利亚玛达肋纳”来自天主教百科全书，

1910 年，卷9，第 761页。

Mary Magdalen  so called either  from Magdala near Tiberius,  on the  west shore of Galilee, or possibly from a Talmudic expression meaning "curling women’s hair," which the Talmud explains as of an adultress. In the New Testament she is mentioned among the women who accompanied Christ and ministered to Him (Luke 7:2-3), where it is also said that seven devils had been cast out of her. (Mark 16:9). She is next named as standing at the foot of the Cross. (Mark 15:40; Matt . 27 :56 ; John 19 :2 5; Luke 23 :49) .

玛利亚玛达肋纳的名字来自于加里肋亚西岸提庇留附近的玛格达伦，或者可能来自于《塔木德法典》的一种表达，意思是“卷头发的女人”，《塔木德法典》将其解释为一个女通奸者。 在新约中，她在陪伴基督和服侍他的妇女中被提及（路加福音 7:2-3），新约中还说耶稣从她身上曾赶出七个鬼。 （马尔谷福音 16:9）。 她接下来被称为站在十字架脚下的人。 （马尔谷福音 15:40；玛窦福音 27:56；若望福音 19:2 5；路加福音 23:49）。

She saw Christ laid in the tomb, and she was the first recorded witness of the Resurrection. The Greek Fathers, as a whole, distinguish the three persons: the "sinner" of Luke 7:36-50; the sister of Martha and Lazarus (Luke 10:38-42; John 11 ); and Mary Magdalen. On the other hand, most of the Latins hold that these three were one and the same. Protestant critics, however, believe there were two, if not three, distinct persons.

她看见基督被埋葬在坟墓里，她是第一个被记录的基督复活的见证者。希腊教父们把福音中的这三个词视为一个整体，指出这三处指的是同一人：路加福音 7:36-50 中的“罪人”； 玛尔大和拉匝禄的妹妹（路加福音 10:38-42；若望福音11章）； 和玛利亚玛达肋纳。 另一方面，大多数拉丁教父也认为，这三个处指的是同一个人。 然而，新教批评者认为有两个人，即使不是三个人，也有二个载然不同的人。

It is impossible to demonstrate the identity of the three; but those commentators undoubtedly go too far who assert, as does Westcott (on John 11: 1), "that the identity of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the gospels." It is the identification of Mary of Bethany with the "sinner" of Luke 7:37 which is most combatted by Protestants. (See Plummer, International Critical Comment on St. Luke, p. 209.)

无法证明三人的身份； 但是那些评论家无疑走得太远了，他们断言，就像韦斯科特（若望福音 11：1）一样说，“玛利亚与玛利亚玛达肋纳的身份只是一个没有直接证据支持的猜想，与福音书的一般基调相反。 " 新教徒最反对的是伯达尼的玛利亚与路加福音 7:37 中的“罪人”的身份认同。 （参见 Plummer，《关于圣路加的国际批判性评论》，第 209 页。）

It almost seems as if this reluctance to identify the " sinner" with the sister of Martha were due to a failure to grasp the full significance of the forgiveness of sin. (See Mayor in Hastings, Dictionary o; the Bible, III, 284.) The harmonizing tendencies of so many modem critics, too, are responsible for much of the existing confusion.

The  first  fact  mentioned  in  the  Gospel  relating  to  the  question  under discussion is  the  anointing  of Christ' s  feet by a  woman,  a "sinner" in the city. (Luke 7:37-50).

这种似乎不愿将“罪人”与玛尔大的妹妹等同起来的原因，是因为没有理解罪得赦免的全部意义。 （参见 Mayor in Hastings, Dictionary o; the Bible, III, 284.）许多现代批评家的妥协倾向也是造成许多现有混乱的原因。福音中提到的第一个与所讨论的问题有关的事实，就是基督的脚是由一个城里的“罪人”,一个妇人所膏抹的。 （路加福音 7:37-50）。

This belongs to the Galilean ministry, it precedes the miracle of the  feeding of the five thousand and the third Passover. Immediately afterward St. Luke describes a missionary circuit in Galilee and tells us of the women who ministered to Christ, among them being "Mary who is called Magdalen, out of whom seven devils  were gone  forth" (Luke 8:2); but he does not tell us that she is to be identified with the "sinner" of the previous chapter. In Luke 10:38-42, he tells us of Christ's visit to Martha and Mary "in a certain town" ; it is impossible to identify this town, but it is clear from Luke 9:53 that Christ  had definitively left Galilee, and it is quite possible that this "town" was Bethany.

这属于加里肋亚人的事工，在那行奇迹，喂饱五千人和公历三月间的逾越节之前。 紧接着，圣路加描述了在加里肋亚的巡回传教，并告诉我们那些侍奉基督的妇女，其中有“名叫玛利亚玛达肋纳的，耶稣从她身上赶出来了七个鬼”（路加福音 8：2）； 但他并没有告诉，她是指前一章的“罪人”。 在路加福音 10:38-42 中，他告诉我们基督在一个小镇上看望了玛尔大和玛利亚；我不能辨认出这个城镇，但从路加福音 9:53 可以清楚地看出，基督已经明确地离开了加里肋亚，而且这个“城镇”很可能就是伯达尼。

This seems confirmed by the preceding parable of the good Samaritan, which must almost certainly have been spoken on the road between Jericho and Jerusalem. But here again we  note  that there is  no suggestion of  an  identification  of  the  three persons, viz., the " sinner," Mary Magdalen  and Mary of Bethany; and if we had only St. Luke to guide us we should certainly have no grounds for so identifying them. St. John, however, clearly identifies Mary of Bethany with the woman who anointed Christ's  feet. (Luke  12;  cf.  Matt .  26;  Mark  14). 

这似乎证实了前面关于善心撒玛黎雅人的比喻，这几乎可以肯定是在去耶里哥和耶路撒冷之间的路上说的。 但在这里，我们再次注意到，没有任何迹像表明这三个人的身份，即“罪人”:玛利亚玛达肋纳和伯达尼的玛利亚； 如果我们只有圣路加来引导我们，我们当然没有理由这样认定她们。 然而，圣若望清楚地将伯达尼的玛利亚与为基督敷抹脚的妇人联系在一起。 （路加福音 12 章；参见玛窦福音 26 章；马尔谷福音 14 章）。

It is  remarkable that already in John 11:2, St. John has spoken of Mary as "she that anointed the Lord's feet," It is commonly said that he refers to the subsequent anointing which he himself describes in 12:3-8; but it may be questioned whether he would have used if another woman, and she a "sinner" in the city, had done the same.

值得注意的是，在圣若望福音 11:2 中，圣若望称玛利亚为“膏抹主脚的妇人”， 通常说，他指的是他自己在12章3至8节所描述的随后的膏抹； 但如果圣若望说的是另一个女人，而且她是这城里的“罪人”，也做了同样的事，他就不会使用，就可能会受到质疑。

It is conceivable that St. John  just because he is writing so long after the event and at a time when Mary was dead, wishes to point out to us that she was really the same as the "sinner." In the same way St. Luke may have veiled her identity precisely because he did not wish to defame one who was yet living; he certainly does something similar in the case of St. Matthew, whose identity with Levi the publican (Luke 5:7) he conceals.

可以想象，圣若望只是因为在事件发生很久之后，在玛利亚去世的时候才写作给我们，他希望向我们指出，她真的和「罪人」一样。 同样，圣路加也可能因为不想诋毁一个还活着的人，而隐瞒了她的身份。 肯定地，他在圣玛窦的案例中做了类似的事情，他隐瞒了玛窦即税吏肋未的身份（路加福音 5:7）。

If the foregoing arguement holds good, Mary of Bethany and the "sinner" are one and the same. But an examination of St. John's Gospel makes it almost impossible to deny the identity of Mary of Bethany with Mary Magdalen. From St. John we learn the name of the "woman" who anointed Christ's feet previous to the last supper. We may remark here that it seems unnecessary to hold that because St. Matthew and St. Mark say "two days before the Passover," while St. John says "six days," there were, therefore, two distinct anointings following one another.

如果上述论点成立，伯达尼的玛利亚和“罪人”是同一个人。但是，对圣若望福音的查验就几乎无法否认，伯达尼的玛利亚与玛利亚玛达肋纳是同一个身份。我们从圣若望那里得知了在最后的晚餐前膏抹基督脚的“女人”的名字。 我们可以在这里指出，似乎没有必要坚持这一点，因为圣玛窦和圣马尔谷说“逾越节前两天”，而圣若望说“六天”，因此，两个不同的恩膏礼依次进行。

St. John does not necessarily mean that the supper and the anointing took place six days before, but only that Christ came to Bethany six days before the Passover. At that supper, then, Mary received the glorious encomium, "she hath ,wrought a good work upon Me . .. in pouring this ointment upon My body she hath done it for My burial ... wheresoever this Gospel shall be preached ...that also which she hath done shall be told for a memory of her."

圣若望并不一定是说晚餐和膏抹发生在六天前，而只是说基督在逾越节前六天来到伯达尼。 在那次晚宴上，玛利亚接受了光荣的赞美，“她在我身上做了一件美事……她将这香膏浇在我的身上，是为我安葬作的……无论在何处传这福音……也要述说她所行的作为纪念。”

Is it credible, in view of all this, that this Mary should have no place at the foot of the Cross, nor at the tomb of Christ':' Yet it is Mary Magdalen who, according to all the Evangelists, stood at the foot of the Cross and assisted at the entombment and was the first recorded witness of the Resurrection. And while St. John calls her "Mary Magdalen" in John 19:25, 20:1 and 18, he calls her simply "Mary" in John 20:11 and 16.

鉴于这一切，这个玛利亚应该没有站在被钉的耶稣十字架下，也没有去基督的坟墓，这是否可信？然而根据所有圣史的记录，玛利亚玛达肋纳是站在十字架脚下和协助埋葬的人，是第一个被记载的复活见证人。圣若望在《圣若望福音》 19:25、20:1 和 18 称她为“玛利亚玛达肋纳”，但在若望福音 20:11 和 16 中，他简单地称呼她为“玛利亚”。

In the view we have advocated the series of events forms a consistent whole; the " sinner" comes early in the ministry to seek for pardon; she is described immediately afterwards as Mary Magdalen "out of  whom seven devils were gone forth"; shortly after, we find her "sitting at the Lord's feet and hearing His words." To the Catholic mind it all seems fitting and natural. At a later period Mary and Martha tum to " the Christ, the Son of the Living God," and He restores to them their brother Lazarus; a short time afterward they make Him a supper and Mary once more repeats the act she had performed when a penitent.

在我们看来，这一系列事件形成了一个连贯的整体；“罪人”在早期传教就来寻求赦免； 她随后立即被称为玛利亚·玛达肋纳（Mary Magdalen），“有七个鬼从她身上赶出”； 不久之后，我们看见她“坐在主脚前听祂的话”。 在天主教徒看来，这一切似乎都很合适和自然。 过了一段时间，玛利亚和玛尔大转向“基督，永生天主子”，耶稣就把她们的兄弟拉匝禄复活归还给她们； 不久之后，她们为耶稣做了晚饭，玛利亚又再次重复了她在忏悔时所做的动作(膏抹耶稣)。

At the Passion she stands near by; she sees Him laid in the tomb; and she is the first witness of His Resurrection-excepting always His Mother, to whom He must needs have appeared first, though the New Testament is silent on this point. In our view, then, there were two anointings of Christ's feet——it should surely be no difficulty that St. Matthew and St. Mark speak of His head-——the first (Luke 7), took place at a comparatively early date; the second, two days before the last Passover. But it was one and the same woman who performed this pious act on each occasion.

在耶稣受难时，她就站在旁边； 她看见耶稣被安放在坟墓里； 她是耶稣复活的第一个见证人——除了祂的母亲，耶稣必须先向她显现，虽然《新约》没有提到这一点。因此，在我们看来，基督的脚有两次膏抹——圣玛窦和圣马尔谷谈到主的头被膏，应该没有什么困难——第一次膏抹（路加福音 7）发生在较早的日期； 第二次膏抹，是在最后一个逾越节的前两天。但每次都是同一个女人做出这种虔诚的举动。

SUBSEQUENT HISTORY OF ST. MARY MAGDALEN

圣玛利亚玛达肋纳的后续历史

The Greek Church maintains that the saint retired to Ephesus with the Blessed Virgin and there died, that her relics were transferred to Constantinople in 886 and are there preserved. Gregory of Tours, De miraculis, I, xxx, supports the statement that she went to Ephesus. However, according to a French tradition (see LAZARUS OF BETHANY, SAINT), Mary, Lazarus, and some companions came to Marseilles and converted the whole of Provence. Magdalen is said to have retired to a hill, La Sainte-Baume, near by where she gave herself up to a life of penance for thirty years.

希腊教会认为，这位圣人和圣母一起隐退到厄弗所，并在那里去世，她的圣髑于 886 年被转移到君士坦丁堡，并保存在那里。 都尔的格里高利, De miraculis, I, xxx, 支持她去厄弗所的说法。 然而，根据法国的传统（参见《伯达尼的圣拉匝禄》），玛利亚、拉匝禄和一些同伴来到法国的马赛，使整个普罗旺斯都皈依了基督教。 据说玛达肋纳已经退隐到一座名叫圣波美的小山上，在那附近，她在那里度过了三十年的苦修生活。

When the time of her death arrived she was carried by angels to Aix and into the oratory of St. Maximinus, where she received the Viaticum; her body was then laid in an oratory constructed by St. Maximinus at Villa Lata, afterward called St. Maximin. History is silent about these relics till 745, when, according to the chronicler Sigebert., they were removed to Vezelay through fear of the Saracens. No record is preserved of their return, but in 1279, when Charles II, King of Naples, erected a convent at La Sainte-Baume for the Dominicans, the shrine was found intact, with an inscription stating why they were hidden.

她去世的日子近了，她被天使带到艾克斯，进入圣马克西姆的祈祷室，在那里她领受了终傅圣事。 然后，她的尸体被安放在拉塔别墅的圣马克西姆（St. Maximinus）建造的一个祈祷所中，后来被称为圣马克西米娜（St. Maximin）。 历史对这些圣髑一直保持沉默，直到 745 年，根据编年史家西格伯特的说法，由于对撒拉逊人的恐惧，圣髑被转移到维泽莱。没有关于圣髑返回的记录，但在 1279 年，当那不勒斯国王查理二世在圣波美为多明我会建造一座修道院时，人们发现圣骨匣完好无损，上面有铭文，说明了它们为何被隐藏。

In 1600 the relics were placed in a sarcophagus sent by Clement VIII, the head being placed in a separate vessel. In 1814 the church of La Ste. Baume, wrecked during the Revolution, was restored, and in 1822 the grotto was consecrated afresh. The head of the saint now lies there, where it has lain so long, and where it has been the centre of so many pilgrimages.

-  Very Rev. Hugh Pope, O.P., S.T.L

1600 年，这些圣髑被放置在克莱门特八世送来的石棺中，其头颅被放置在一个单独的容器中。 1814 年，在法国大革命期间遭到破坏的波美的拉斯特教堂被修复， 1822 年，岩洞又重新奉献了。 历经数代，圣人的头颅现在仍躺在那里，它曾经是那么多朝圣地的中心。

-  Very Rev. Hugh Pope, O.P., S.T.L