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.
Leave your question below (it will be published after review):
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previous users’ questions
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Was Mary twelve years old when she gave birth to Jesus?
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No, Mary most probably was not twelve years old when she gave birth to Jesus. The Bible does not specify Mary’s exact age at the time of Jesus’ birth, so we cannot know for sure. However, based on historical and cultural customs of the time, it is likely that she was around 15 to 18 years old. In Jewish culture, it was common for young women to marry in their mid-teens, but twelve would have been unusually young even by those standards.
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According to Jewish law, the marriageable age for women was twelve years old and for men sixteen.
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Yes, Jewish law permitted marriage for girls from the age of twelve, but that was not common practice nor considered ideal. One thing is the minimum legal age allowed by the law, and another is the typical social custom. All indications suggest that Mary was probably between 15 and 18 years old—an age more consistent with first-century Jewish culture and with the dignity of the role God entrusted to her.
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Were the gospels written while the events in them were taking place or afterwards?
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The Gospels were written after the events they describe: Mark in the AD 50s, Matthew, Luke, and John in the AD 60s. John’s Apocalypse is typically dated around AD 68 (although the dates are disputed, there is increasing support for an earlier date).
Not all the Gospel writers, or evangelists, were eyewitnesses to the events; they were recording the oral testimonies from the early Christian community, some of which came directly from eyewitnesses.
Additionally, many scholars believe that Matthew and Luke used a source known as “Source Q,” which likely contained a compilation of sayings and parables from Jesus, possibly compiled during His ministry. Some even suggest that parts of Mark’s Gospel (particularly the Passion narrative) may have been written shortly after the events took place.
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What does it mean that the church is the pillar and foundation of the truth?
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This passage highlights the unique role of the Church’s Magisterium. The Catholic Church, guided by the Holy Spirit, is entrusted with the correct interpretation of Scripture and the development of doctrine to ensure that the truth remains untarnished. This role does not mean that the Church creates the truth, but rather that it faithfully transmits and protects the truth that has been divinely revealed.
The truth of the faith is anchored in the teaching of the apostles, maintained by the Magisterium (the teaching authority of the Church), and protected from error by the Holy Spirit, who guides the Church (and not every christian) to understand the Scriptures correctly.
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Is the church of Antioch older than that of Rome?
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It probably is. The Church of Rome was set slightly later or around the same time.
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Is marrying a divorced person committing adultery?
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Marrying a divorced person whose previous marriage has not been declared null by the Church (through an annulment) would indeed be considered adultery. This is because, in the eyes of the Church, the original marriage is still valid, and thus the new union would not be considered legitimate. Jesus Himself said, “Whoever divorces his wife and marries another commits adultery” (Luke 16:18).
If the first marriage is annulled, meaning it was never valid from the start, then the person is free to marry in the Church, and no adultery would be involved.
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Was Mary venerated in the 1st century or did she begin to be venerated in the 2nd or 3rd century?
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We have an article about that. This is the original article in Spanish:
And this is an automatic translation:
https://apologia21-com.translate.goog/2014/03/04/maria-en-la-iglesia-primitiva/?_x_tr_sl=es&_x_tr_tl=en&_x_tr_hl=es&_x_tr_pto=wappLikeLike
Do you think that one day the Catholic Church and the Orthodox Church will become one again?
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I certainly hope so, it shouldn’t be so difficult if both parties (and the este of Eastern Churches) are willing to do so. Doctrinal differences are not insurmountable and most are a matter or nuaces or rephrasing. It is our duty to work for that end. Union with protestants is a totally different matter.
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Was Mary called Mother of God or Theotokos before the Council of Ephesus?
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Yes, Mary was called Theotokos (Greek for “God-bearer” or “Mother of God”) before the Council of Ephesus in 431 AD. The term was already widely used in Christian devotion and theology, especially in the Eastern Church. One of the earliest recorded uses of Theotokos dates back to the 3rd or 2nd century, in a prayer known as the Sub tuum praesidium, which refers to Mary using this title.
However, the use of the title became a point of theological controversy in the early 5th century, particularly due to the teachings of Nestorius, who objected to calling Mary Theotokos, preferring the title Christotokos (“Christ-bearer”) to emphasize Christ’s humanity and considering his humanity and his divinity as two separate natures. This sparked the debates that led to the Council of Ephesus, where the Church formally defined the doctrine, affirming Mary as Theotokos in defense of the unity of Christ’s divine and human natures. The Council condemned Nestorius’s teachings and upheld the title as a crucial affirmation of Christ’s divinity. If Jesus is one being, we can’t say that Mary is mother of his humanity but not his divinity. Of course, that doesn’t mean that Mary is greater than God or preexistent or mother of the Trinity.
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The prayer Sub tuum praesidium dates from the 4th or 5th century.
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Actually, the Sub tuum praesidium is older than that. The earliest manuscript evidence for this prayer dates to the 3rd century, from a Greek papyrus found in Egypt, and of course the prayer should be older. This makes it the oldest known prayer to the Virgin Mary, predating both the 4th and 5th centuries. It shows that Marian devotion was already well-established in the early Christian Church. Not all scholars agree with the dating, there is a range of dates, but most agree it’s older and the evidence, in my opinion, clearly supports that.
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What evidence is there that Peter was the first pope of the Roman Church?
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The claim that Peter was the first pope of the Roman Church is based on a combination of biblical, historical, and traditional evidence. Here’s a summary of the key points supporting this claim (there are many more but we can’t delve into all details here):
1. Biblical Evidence
• Matthew 16:18-19: Jesus says to Peter, “You are Peter, and on this rock I will build my Church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” The Catholic Church interprets this passage as Jesus establishing Peter as the foundation of the Church, giving him a special authority or primacy among the apostles. Also, these words mirror the words pronounced by King David in Isaiah 22:20-22 when he appoints the Prime Minister for his kingdom, which means Jesus is here appointing a “Prime Minister” for his own Kingdom of Heaven (= his Church) too. Since Jesus established the Church as a fulfillment of the Davidic Kingdom, appointing Peter as the first prime minister implies a successive role, akin to how stewards in the Davidic line were replaced.
• Luke 22:31-32: Jesus tells Peter, “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.” This passage is seen as Jesus affirming Peter’s role to support and lead the other apostles in the faith.
• John 21:15-17: After His resurrection, Jesus asks Peter three times if he loves Him and instructs him (and only him), “Feed my lambs… Tend my sheep… Feed my sheep.” This is interpreted as a command to shepherd the early Christian community, implying leadership over the universal Church.
2. Early Christian Tradition and Writings
• Writings of the Church Fathers: Early Christian leaders and theologians wrote about Peter’s role in the Church. For example:
o St. Irenaeus of Lyons (c. 180 AD) mentions Peter and Paul establishing the Church in Rome in his work Against Heresies. He also refers to the succession of bishops of Rome from Peter, claiming for them a special role as leaders of the universal Church. He writes that “every Church should agree with this Church [Rome], on account of its preeminent authority.”
o Tertullian (c. 200 AD) and St. Cyprian of Carthage (c. 250 AD) both refer to Peter as having a special authority granted by Christ, which is passed on to the bishops of Rome.
o St. Clement of Rome (late 1st century!), who is traditionally considered to be the third bishop of Rome (= pope) after Peter, wrote a letter to the Church in Corinth, reflecting the role of Rome as a central authority in the Christian community. The Corinthians turned to Clement of Rome, rather than to their own bishop or to the Apostle John—who was still alive and much closer geographically, in Ephesus—to resolve their serious issues. Additionally, Clement’s authoritative tone in the letter stands out. He does not write merely as a concerned bishop offering advice; rather, he uses language that reflects a certain level of binding authority, urging the Corinthians to obey and restore proper order. This supports the idea of an early form of Roman primacy, which, alongside other evidence, contributes to understanding the foundations of the papacy in the early Church.
3. Historical Claims of Peter in Rome
• Peter’s Martyrdom and Role in Rome: Tradition holds that Peter traveled to Rome, where he led the Christian community and was martyred under Emperor Nero around 64-68 AD. There is archaeological and textual evidence supporting the presence of Peter in Rome.
o The Catacombs and St. Peter’s Basilica: Excavations under St. Peter’s Basilica in Vatican City revealed what is traditionally believed to be Peter’s tomb, adding physical evidence to the tradition that Peter was in Rome and died there.
o Acts of the Apostles and Early Church Writings: While the New Testament does not explicitly describe Peter’s ministry in Rome, the book of Acts and letters attributed to Paul (e.g., 1 Peter, which claims to be written from “Babylon,” a code name for Rome) imply Peter’s role in the spread of Christianity, and the early Church universally understood Peter to have served in Rome.
4. Apostolic Succession
• Unbroken Line of Bishops of Rome: The early Church recognized an unbroken succession from Peter to the subsequent bishops of Rome. This idea of apostolic succession meant that the authority given to Peter by Christ was passed down to those who came after him, establishing the papacy as the leadership of the universal Church.
o Lists of Roman bishops, starting with Peter, are recorded by Church Fathers such as St. Irenaeus and Eusebius of Caesarea in his Ecclesiastical History.
5. Universality and Primacy of the Roman See
• By the 2nd and 3rd centuries, the bishop of Rome was recognized as holding a position of special authority among the bishops of the Christian world. This recognition of Rome’s primacy is seen in letters, councils, and disputes within the early Church, which often sought the bishop of Rome’s guidance and judgment.
These pieces of evidence—biblical passages, writings of early Christian leaders, historical tradition, and the structure of the early Church—all contribute to the claim that Peter was the first pope of the Roman Church and that his authority as the leader of the apostles continued in his successors.LikeLike
Did the Virgin Mary spend her last days and die in Jerusalem or in Ephesus?
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The Catholic Church has not dogmatically defined the location of Mary’s death or Dormition. The doctrine of the Assumption, declared in 1950, asserts that Mary was assumed body and soul into heaven, but it does not specify the place of her Dormition or death. Both traditions are respected within the Church. In my opinion, though, it makes a lot of sense that it was Ephesus, since tradition locates St John there, and since he was in charge of Mary, it makes sense that Mary lived with him in Ephesus. But we don’t really know and both opinions exists both in western and easter churches.
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the early church believed in the Immaculate Conception of Mary?
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The early Church believed Mary was sinnless, inmaculate, but didn’t try to explain further than that. Later, the Church delved deeper into this mystery, and little by little the concept was developed. In the Western part, the idea emerged that Mary was purified from the moment of her conception, while in the Eastern part, the idea developed that Mary was purified at the moment of the Annunciation. This difference in origin is consistent with the view each of these churches (Catholic and Orthodox) holds about original sin.
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Is there salvation within the Orthodox Church too?
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The Second Vatican Council’s document Lumen Gentium (no. 15) affirms that the Orthodox Churches possess many elements of sanctification and truth. These include valid sacraments, particularly the Eucharist, Holy Orders, and Apostolic Succession, which are recognized as true and valid by the Catholic Church. Therefore, the Orthodox have access to the means of grace necessary for salvation.
However, the Catholic Church teaches that it possesses the fullness of truth and the means of grace established by Christ, and that the fullness of unity is found within the Catholic Church. This means that while salvation is quite possible within the Orthodox Church, Catholics believe that the fullness of Christian life and truth is found within Catholicism. So, to say this in a very simple way: if you are an Orthodox you can be saved, but it is easier if you are a Catholic. If we consider other religions, things get more difficult, since they would be in extraordinary circumstances.
It’s important to highlight that, according to Catholic understanding, salvation is ultimately dependent on God’s grace and mercy.
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Apologia 2.1 in English 
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