In this section you can write a comment with any question you may have about Christianity, and we, within our capabilities, will give you an answer.
If you are a Catholic but need clarification, if you are a Protestant and you think you must correct a Catholic error, if you are an agnostic who has not give up in your search for the truth, or if you are simply a Christian but have questions or want to dig deeper, do not be afraid and ask.
When Thomas saw Jesus and still doubted, Jesus did not just reproach him for his lack of faith; he took his hand and asked him to put his finger into his wound. This is how faith problems are resolved, addressing them directly instead of trying to ignore it for fear of losing faith… or discovering it.
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previous users’ questions
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Did the early church celebrate the Eucharist on an altar?
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When the Church was young and persecuted, Christians gathered in private homes to celebrate the Eucharist, making do with what they had—using tables rather than altars. It was especially from the 4th century onward, after Christianity was legalized, that the “domus ecclesiae” (house churches) began to disappear, replaced by temples. These buildings were specifically designed for the Eucharist and worship, and so, progressively but rapidly, they moved away from the “domus ecclesiae” model and more closely resembled the Temple of Jerusalem, transitioning from the simple tables of private homes to altars made of stone (or an intermediate model of a stone table).
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Traces of early Christian temples with altars have been found in Israel, Syria, Egypt, Jordan and other places in the Middle East. A clear example is the church of Megiddo in Israel.
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Did they make the sign of the cross in the early church?
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Yes, the sign of the cross was practiced in the early Church, though its form and significance have evolved over time. The practice is attested to by early Christian writers, who describe it as a gesture of blessing and a symbol of faith.
One of the earliest references to the sign of the cross comes from Tertullian, in the late 2nd and early 3rd centuries. In his work “De Corona”, he mentions that Christians made the sign of the cross frequently throughout their daily lives: “At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign.”
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Did the early church believe in the assumption of Mary?
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Yes, it did. But of course, not before that assumption happened (probably around year 70 some say). We can find traces of that even in the Bible, but in the only book written after that year, that is, in the Apocalypse. News about it slowly spread from the Church in Jerusalem towards the rest of Christendom, first orally, but in the second century we start finding written traditions about it. You can read all about it in our article: https://english.apologia21.com/2023/05/13/mary-in-the-bible-the-ark-of-the-new-coventant-assumption-and-other-dogmas/#the-assumption-of-mary
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How old was Mary when she gave birth to Jesus?
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The Bible does not explicitly state Mary’s age at the time she gave birth to Jesus. However, based on historical and cultural context, it is widely believed that Mary was likely a young teenager, possibly between 14 and 16 years old. This age range was typical for Jewish girls to be betrothed and marry in that era (even at the age of 12!). the Protoevangelium of James, (mid 2nd century) suggest that Mary was about 12 to 14 years old at the time of Jesus’s birth. But there is no biblical or official teaching on that.
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Short Answer: No
Why?: Because the Church says so (since Vatican II)Long Answer:
In his First Letter to the Corinthians (11:2-16), St. Paul states that women should cover their heads in church, while men should not. The reasons he gives can be challenging to understand, but he concludes by saying, “But if anyone seems to be contentious, we have no such custom, nor do the churches of God.” This statement suggests that St. Paul was addressing a cultural practice rather than issuing a divine command or theological mandate. Therefore, this practice is based on cultural customs and can be adapted if the Church deems it appropriate.Today, it is still considered disrespectful for a man to have his head covered when entering a place of respect, such as a church, funeral home, or someone’s residence, so men usually remove their hats. In contrast, women rarely wear veils in everyday settings anymore, and society does not view it as disrespectful for women to enter a church without one.
However, the absence of a requirement does not imply prohibition. Women can still wear veils in church if they feel it is appropriate or as an expression of piety. It is still encouraged, though not mandatory, to wear a veil when attending a traditional Latin Mass.
When in doubt, it is always acceptable to wear a veil.
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In the Genesis 3:15 passage, who would crush the head of the serpent, would it be the woman or the woman’s seed?
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The woman’s seed.
In Genesis 3:15, the passage states: “I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.” The “woman’s seed” referred to here is traditionally understood in Catholic theology as Jesus Christ, who ultimately defeats sin and death through His death and resurrection. Thus, it is the “seed” who crushes the head of the serpent.
However, in Catholic understanding, Mary, the mother of Jesus, plays a crucial role in this victory as well. Mary is often referred to as the “New Eve” because, through her obedience and willingness to bear the Son of God, she participates in undoing the disobedience of the first Eve. As the New Eve, Mary is intimately involved in the redemptive mission of her Son.
Her role is not just passive as the bearer of the seed but also active in her participation in God’s plan of salvation. Through her “yes” to God at the Annunciation, she becomes the Mother of the Redeemer and, by extension, a cooperator in the defeat of the serpent. Her cooperation with God’s grace exemplifies her unique role in salvation history and underscores her participation in the victory over evil.
Thus, while it is Jesus, the seed of the woman, who crushes the serpent’s head, Mary’s role as the seed-bearer and the New Eve highlights her involvement in this divine victory. Her unique participation in the mission of her Son illustrates her significant place in the Catholic vision of redemption.
If Jesus’ death on the cross is our redemption (crushing the Serpent), Mary also plays an important role in that triumph. She does so both by bearing Jesus incarnate and by participating in His suffering at the foot of the cross, fulfilling Simeon’s prophecy in Luke 2:34-35 “Then Simeon blessed them and said to Mary, his mother: ‘This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.”
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Were priestly vestments worn in the early church?
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In the early Christian church, there were no distinct vestments for clergy; they wore the same clothing as the general populace, such as tunics and cloaks. As Christianity became more formalized and integrated into the Roman Empire, specific garments began to be set aside for liturgical use. The alb, a long white tunic symbolizing purity, and the stole, signifying clerical authority, are early examples of this transition.
The influence of Roman and Byzantine imperial dress played a significant role in the development of church vestments. As Christianity became the official religion, elements of imperial attire were incorporated into clerical dress. By the medieval period, distinct vestments like the chasuble and dalmatic were established, each with specific symbolic meanings and liturgical functions. This evolution led to the rich tradition of clerical vestments seen in many Christian denominations today. And, of course, an important reason to develop liturginal vestments is the example set in the Bible, since in Exodus God ordered Moses to create specific sacred vestments for the priests and high-priests.
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Dear Christian M. Valparaíso ,We hope this email finds you well.We wanted to personally invite you to join our St. John Melkite community on Facebook and YouTube. By subscribing, you’ll be the first to know about our upcoming services, parish events, and inspiring messages.We believe you’ll find our content enriching and hope to see you there!
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I subscribed but did not receive notification
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Weird. Check your spam folder in case the subscription link mail was sent there
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Is Emmanuel (God with us) a name or a title?
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A title. That simple.
Happens a lot in the bible, and Luke quotes it and sees no difficulty adding that the name of the boy was Jesus.
We wrote an aricle about it but it is not translated yet, it’s in Spanish: https://apologia21.com/2012/12/23/pero-deberia-llamarse-jesus-o-emmanuel/
You can read an automatic translation here: https://apologia21-com.translate.goog/2012/12/23/pero-deberia-llamarse-jesus-o-emmanuel/?_x_tr_sl=es&_x_tr_tl=en&_x_tr_hl=en-US&_x_tr_pto=wappLikeLike
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Almah significa “doncella”, y al igual que en castellano antiguo, “doncella” significa “mujer joven” pero también suele usarse con el sentido de “virgen”, porque hasta tiempos modernos, las jovencitas eran casi todas virgen, a menos que estuviesen casadas. Para ser francos, si suponemos que el primer nivel de la profecía de Isaías se refería al hijo del rey Ajab, “almah” tendría en ese contexto el sentido de esposa del rey jovencita, aunque por otro lado también podemos quejarnos de que si Dios le va a mandar un “signo” (portento), y ese portento es que una de sus esposas jóvenes va a tener un hijo, pues vaya portento, eso le estaría sucediendo al rey continuamente, más portentoso sería que una esposa anciana tuviese un hijo. Pero buena parte de las profecías bíblicas tienen varios niveles de cumplimiento, al menos dos, y ya en tiempos del Antiguo Testamento los judíos consideraban que esa profecía de Isaías era mesiánica, es decir, tenía un segundo nivel de interpretación referido al futuro Mesías (Cristo). En ese segundo nivel “doncella” significaba “virgen” (sin necesidad de violentar el significado original de la palabra, que como hemos visto es doble). Así lo atestiguan los comentarios rabínicos de la época y así lo vemos puesto bien claro en la traducción griega de la Biblia (la Septuaginta) hecha varios siglos antes de Cristo, donde al tener que elegir una palabra griega para traducir “almah”, optan por usar la palabra “virgen” (parthenos) y no “mujer joven” (koure). Igual de claro está en el Nuevo Testamento, pues cuando Mateos 1:23 nos dice claramente que la profecía de Isaías se refiere a Jesús, el evangelista (que está escribiendo en griego) nos da la cita de Isaías usando la palabra griega “parthenos” y no “koure”, de modo que no hay más que decir, pues es la propia Biblia la que cuando tiene que precisar el significado de “almah” nos dice que significa “virgen”, al menos cuando la profecía se refiere a Jesús.
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virgen y doncella son sinónimos , virgo el latín, parthenos en griego , almah o betulah en hebreo todas significan doncella o muchacha soltera.
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As a Christian, what is your opinion on the conflict between Israel and Palestine.
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As a Christian I think we need peace and love on earth
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Apologia 2.1 in English 
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