hat
Protèstan gen tandans fè wè fanm sa a kòm swa yon figi senbolik pèp Izrayèl oswa Legliz la (CF. Gen. 37:9). Katolik aksepte sa yo entèpretasyon, men fin yo genyen ladan yo nan yon fason espesifik Mary, reyalizasyon nan pèp Bondye a. Izrayèl fè Kris la Imaje; Mari fè li literalman. Nan fè kòmantè sou pasaj sa a, Saint Quodvultdeus (d. 453), Evèk la nan Carthage ak yon disip Saint Augustine, te ekri ki Mari “tou incorporée nan tèt li yon figi nan legliz la apa pou Bondye: sètadi, ki jan pandan y ap pote yon pitit gason, li rete yon jenn fi, se konsa ke legliz la nan tout tan lous manm li, ankò li pa pèdi tifi l '” (Twazyèm Omeli sou Kwayans nan 3:6; gade tou Clement nan Alexandria, Enstriktè pou Timoun yo 1:6:42:1).
eng
Protestantism tends to see this Woman as either a symbolic figure of Israel or the Church (cf. Gen. 37:9). Catholicism accepts these interpretations, but extends them to include in a specific way Mary, the embodiment of the people of God. Israel bore Christ figuratively; Mary bore Him literally. In commenting on this passage, Saint Quodvultdeus (d. 453), the Bishop of Carthage and a disciple of Saint Augustine, wrote that Mary “also embodied in herself a figure of the holy church: namely, how while bearing a son, she remained a virgin, so that the church throughout time bears her members, yet she does not lose her virginity” (Third Homily on the Creed 3:6; see also Clement of Alexandria, Instructor of the Children 1:6:42:1).