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The current exhibition includes panels that are used to explain Eucharistic Miracles with an additional 22 country and historical panel maps, all of which are available on a DVD in both high and low definition. High definition is used to make the exhibition posters and low definition is used for all other purposes. Canon Law On Shrines The Eucharistic miracles shown in this exhibition have all been recognized by the local bishops, some miracles were also recognized with papal bull but not all the miracles were recognized also by the Pope.

The current exhibition includes panels that are used to explain Eucharistic Miracles with an additional 22 country and historical panel maps. For more information on the exhibit, click here. There are accounts of this event in the gospels of Matthew , Mark , and John , but it is not included in the Gospel of Luke.

This story, following the miracle of the feeding of the five thousand , tells how Jesus sent the disciples by ship back to the "other side" of the Sea of Galilee the western side while he remained behind, alone, to pray. Night fell and the sea arose as the ship became caught in a wind storm. After rowing against the wind for most of the night, the disciples saw Jesus walking on the sea.

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They were frightened, thinking that they were seeing a spirit , but when Jesus told them not to be afraid, they were reassured. After Jesus entered the ship, the wind ceased, and they arrived at land. According to the version in the Gospel of Matthew , Peter walked on the water towards Jesus, but he became afraid and began to sink, so Jesus rescued him. The story of Jesus walking on water appears in the gospels of Matthew , Mark , and John , but is not included in the Gospel of Luke.

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This episode is narrated towards the end of the Ministry of Jesus in Galilee before the key turning points halfway through the gospel narratives where Peter proclaimed Jesus as Christ and saw the Transfiguration. At the end of the evening, the disciples boarded a ship to cross to the other side of the Sea of Galilee , without Jesus who went up the mountain to pray alone.

John alone specifies they were headed "toward Capernaum ".

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John's Gospel specifies that they were five or six kilometers away from their departure point. The disciples were startled to see Jesus, but he told them not to be afraid. Matthew's account adds that Peter asked Jesus, "if it is you", to tell him, or command him, to come to Jesus on the water waters.

He called out to Jesus for help. Jesus caught him and reproved him for his lack of faith, and led him back to the ship, whereupon the storm stopped.

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Matthew also notes that the disciples called Jesus the Son of God. Peter's venture" [8] is a redactional addition by Matthew. In all three accounts, after Jesus got into the ship, the wind ceased and they reached the shore. Only John's account has their ship immediately reach the shore. Matthew's and Mark's accounts end at this point, but John mentions that the next day some people from the other side of the sea that looked for Jesus, noted that the disciples left without him, but they didn't know where he went. When they came to Capernaum and asked Jesus how he came there, instead of answering the question, he told the crowd that they followed him, not because they had seen signs, but because of the free loaves they had eaten the day before, and he advised them not to seek earthly gains, but aim for a life based on higher spiritual values.

The walking on the sea episode has specific interpretations within Christian teachings and has been viewed by scholars as important due to its perceived impact on the formation of Christian ecumenical creeds , as discussed below. One aspect of the pericope passage is how it highlights the relationship between Jesus and his apostles.

Merrill Tenney states that the incident is in essence centered on that aspect, rather than their peril or the miracle itself. Richard Cassidy states that this episode sheds special light on the position of Peter who had faith in Jesus and acknowledged Jesus' extraordinary powers, and by considering to walk on water himself, wanted to share in the act of Jesus before the other disciples for he considered himself closest to Jesus.

Cook and Evans also echo Pentecost's interpretation that the detail regarding "many stadia away" and "battered by the waves" were intended to emphasize that Jesus could walk on the water far away from the shore, on a rough sea, thus establishing his dominance over nature. France has also pointed out that the details regarding the boat being a long way from the shore, and the portrayal of Peter sinking are intended as a confirmation of the depth of the water. Scholars such as Ulrich Luz and separately Dale Allison view the pericope as instrumental in asserting the divinity of Jesus among early Christians.

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Scholars who hold that the story records actual events do so on the basis that Jesus, as Son of God, was above the laws of nature; or, in a variation, that Jesus projected an image himself while actually remaining on the shore. In recent scholarship, Bart Ehrman has championed the view that in general, it is impossible to either prove or disprove supernatural events such as miracles using the historical method , for proving them would require belief in a supernatural world not amenable to historical analysis, and disproving them would require historical evidence that is usually hard to come by.

Still, some scholars have held the view that while this event took place, it was not miraculous: Albert Schweitzer , for example, suggested that the disciples saw Jesus walking on the shore, but were confused by high wind and darkness; some scholars who accept this "misperception thesis" argue that Mark originally wrote that Jesus walked on the seashore rather than on the sea, and that John had a more accurate version.

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Branscomb , , based perhaps on some lost incident; perhaps Jesus waded through the surf Vincent Taylor, , or perhaps he walked on a sand bar Sherman Johnson, , J. Derrett, Finally are those scholars who regard the story as an example of "creative symbolism", or myth , [23] which probably was understood by a part of the audience literally and by others allegorically. Others look for an origin in the mythic world of the Old Testament itself Christ's victory over the waters paralleling Yahweh 's defeat of the primeval Sea, representing Chaos , [25] or within the New Testament, as an originally simple story later embellished with Hellenistic and Old Testament details.


Adela Yarbro Collins concludes that the text characterizes Jesus as Messiah and king of Israel endowed with divine properties. Biblical scholar George W. Young dismisses the naturalistic explanations, the traditional and the historical critical perspectives. He contends that these methods of exegesis rely on factual interpretations and fail to capture the full meaning of the text based on its structure.

Instead, Young explores the pericope with literary-critical methods as narrative art.