hat
Tèks la aktyèl li: “Si ou pote pyebwa ki bay (konesans) ak rache fwi li yo, ou ap toujou dwe rasanble nan sa ki pou dezirab nan je Bondye, bagay sa yo ke sèpan an pa ka manyen ak manti pa ka avili. Lè sa a, Èv pa sedwi, men yon Vyèj yo jwenn konfyans” (Lèt nan Diognetus 12:7-9). Konsènan pasaj sa a, Cyril c. Richardson kòmantè, “Li se jistis klè ke otè a gen entansyon bay eta kontra an komen Patristik … ant Èv, manman an dezobeyi nan lanmò, ak Mari, manman an obeyisan nan lavi, nan ka a ki patenos nan tèks la pral beni Vyèj Mari a” (Bonè kretyen Papa, New York: Collier Liv, 1970, p. 224, N. 23). Hilda Graef dakò, di, “Li prèske sanble tankou si Mari te rele Èv san yo pa nenpòt eksplikasyon plis” (Mari: Yon Istwa nan Doktrin ak Devosyon, vol. 1, New York: Sheed ak Ward, 1963, p. 38). ↩
eng
The actual text reads: “If you bear the tree of (knowledge) and pluck its fruit, you will always be gathering in the things that are desirable in the sight of God, things that the serpent cannot touch and deceit cannot defile. Then Eve is not seduced, but a Virgin is found trustworthy” (Letter to Diognetus 12:7-9). Regarding this passage, Cyril c. Richardson comments, “It is fairly clear that the author intends to state the common Patristic contrast … between Eve, the disobedient mother of death, and Mary, the obedient mother of life, in which case the parthenos of the text will be the blessed Virgin Mary” (Early Christian Fathers, New York: Collier Books, 1970, p. 224, n. 23). Hilda Graef concurred, saying, “It almost seems as if Mary were called Eve without any further explanation” (Mary: A History of Doctrine and Devotion, vol. 1, New York: Sheed and Ward, 1963, p. 38). ↩