hat
Kwayans byen bonè Legliz la nan Vyèj la Benediksyon ki te incorrupt nan kò ak nanm chal sipòte Sipozisyon a. Anonim nan Lèt nan Diognetus (CF. 125), pou egzanp, refere a li kòm yon Vyèj ki pa ka twonpe tèt nou.8 An reyalite, anpil ekriven ansyen, pi miyò Sen Justin Martyr a (d. ca. 165) ak Irenaeus nan Lyons (d. ca. 202), contrast Mari nan fidelite li nan Èv nan peche l '. Saint Hippolytus ki nan lavil Wòm (d. 235), yon elèv nan Ireneaus, konpare kò Mary a nan la “enkoruptibl bwa” a Bwat Kontra a (Ladann sou Sòm 22). A Anba ou lapriyè, konpoze nan sou mitan-twazyèm syèk la, rele Mari “pou kont li pi ak pou kont li benediksyon.”
eng
The early Church’s belief that the Blessed Virgin was incorrupt in body and soul implicitly supports the Assumption. The anonymous Letter to Diognetus (cf. 125), for instance, refers to her as a Virgin that cannot be deceived.8 In fact, many ancient writers, most notably Saints Justin the Martyr (d. ca. 165) and Irenaeus of Lyons (d. ca. 202), contrasted Mary in her fidelity to Eve in her sinfulness. Saint Hippolytus of Rome (d. 235), a student of Ireneaus, compared Mary’s flesh to the “incorruptible timber” of the Ark (Commentary on Psalm 22). The Sub Tuum Praesidium prayer, composed in about the mid-third century, calls Mary “alone pure and alone blessed.”