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Archaeologist uncovers ‘persuasive' evidence of true location where Jesus turned water into wine

Archaeologist uncovers ‘persuasive' evidence of true location where Jesus turned water into wine

New York Post2 days ago
A historian believes he's found the location of Jesus Christ's first miracle – and has newfound evidence to back it up.
Scripture gives limited details about Jesus' first miracle, which is said to have taken place at Cana. The Gospel of John states that Jesus turned water into wine during a wedding in the village.
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'Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing, each holding from twenty to thirty gallons,' the gospel states. 'Jesus said to the servants, 'Fill the jars with water,' so they filled them to the brim.'
The passage continues, 'Then he told them, 'Now draw some out and take it to the master of the banquet.' They did so, and the master of the banquet tasted the water that had been turned into wine.'
The prevailing theory states that Kafr Kanna, an Israeli town in the Galilee, was the true location of Cana. Pilgrims have long venerated the site, according to the Catholic Encyclopedia of 1914.
4 The Gospel of John states that Jesus turned water into wine during a wedding in the village.
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But historian Tom McCollough says that Cana was actually located five miles north of Kafr Kanna.
The site, called Khirbet Qana, was a Jewish village from 323 B.C. to 324 A.D.
McCollough taught religion and history at Centre College until his retirement in 2017. He told Pen News that Khirbet Qana presents the most compelling evidence so far.
'[No other village] has the ensemble of evidence that makes such a persuasive case for Khirbet Qana,' he said.
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The main piece of evidence is a series of tunnels used by Christians — marked with various crosses and references to Christ, which date back over 1,500 years.
'We have uncovered a large Christian veneration cave complex that was used by Christian pilgrims who came to venerate the water-to-wine miracle,' McCollough said.
'This complex was used beginning in the late fifth or early sixth century and continued to be used by pilgrims into the 12th-century Crusader period.'
4 The site, called Khirbet Qana, was a Jewish village from 323 B.C. to 324 A.D.
Universal Images Group via Getty Images
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During his excavation, McCollough also uncovered an altar and a shelf with a stone vessel.
He noted that there was space for five additional jars — consistent with the biblical account of six stone jars.
On the walls of the complex, his team of excavators also uncovered references to Kyrie Iesou, a Koine Greek phrase meaning Lord Jesus.
'The pilgrim texts we have from this period that describe what pilgrims did and saw when they came to Cana of Galilee match very closely what we have exposed as the veneration complex,' he said.
Speaking to Pen News, McCollough also used the work of Flavius Josephus, a first-century Jewish historian, to back up his argument.
'His references to Cana align geographically with the location of Khirbet Qana and align logically with his movements,' he said.
'The reference to Cana in Josephus, the New Testament and in the rabbinic texts would argue the village was a Jewish village, near the Sea of Galilee and in the region of lower Galilee.'
4 He noted that there was space for five additional jars — consistent with the biblical account of six stone jars.
Universal Images Group via Getty Images
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He added, 'Khirbet Qana fulfills all of these criteria.'
McCollough also argued that Kafr Kanna wasn't recognized as a pilgrimage site for Cana until the 18th century, which disputes the Catholic narrative about the site.
'At this point, the Franciscans were managing Christian pilgrimage and facilitating easy passage rather than historical accuracy,' he claimed.
All in all, McCollough believes his excavations could bolster the case for the historicity of the Bible, and that his findings 'warrant at least a reconsideration of the historical value of John's references to Cana and Jesus.'
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'Our excavations have shown that this was in fact a thriving Jewish village located in the heart of much of Jesus' life and ministry,' he said.
McCollough added, 'For the Gospel of John, Cana [was] in some ways Jesus' safe place or operational center. It is a place he and his disciples return to when they encounter resistance in Judea.'
4 On the walls of the complex, his team of excavators also uncovered references to Kyrie Iesou, a Koine Greek phrase meaning Lord Jesus.
Godong/Universal Images Group via Getty Images
The most recent research comes as archaeologists across the world work on uncovering sites from the Bible.
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In March, an archaeologist working at Jerusalem's Church of the Holy Sepulchre spoke with Fox News Digital about finding proof of an ancient garden at the site, consistent with scripture.
Earlier this year, a group of Israeli archaeologists uncovered evidence of a biblical battle at the city of Megiddo in northern Israel.
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Iconic televangelist Jimmy Swaggart's rise and fall remembered
Iconic televangelist Jimmy Swaggart's rise and fall remembered

USA Today

time7 hours ago

  • USA Today

Iconic televangelist Jimmy Swaggart's rise and fall remembered

Swaggart embodied the transition from traveling evangelist to radio preacher and then televangelist, garnering huge audiences along the way. Before his career ended in shame, televangelist Jimmy Swaggart was a pioneering legend, a magnetic preacher and performer whose mastery of both pulpit and piano earned a groundbreaking national and global following. Along with Robert Schuller and Jerry Falwell, the Louisiana-born televangelist was among the primary trailblazers and at his 1980s peak one of the most familiar faces in Christian television, bringing an expressive Pentecostal-style of worship into the evangelical mainstream. 'His preaching on television was particularly powerful because of his facial expressions,' said Quentin Schultze, professor emeritus of communication at Calvin University in Grand Rapids, Michigan. 'He helped lead many viewers to a more charismatic style of worship.' Swaggart, who died Tuesday morning at age 90, was a riveting and dramatic preacher, said Randall Balmer, a professor of religion at Dartmouth College, a private university in Hanover, New Hampshire. 'He pulled out all the stops – the tears, the exclamations,' Balmer said. 'He understood pacing and had an innate sense of how to manipulate people.' Swaggart, he said, embodied the transition from traveling evangelist to radio preacher and then televangelist, garnering huge audiences along the way. 'He was phenomenally successful at each one of those iterations,' said Balmer, author of 'Mine Eyes Have Seen the Glory: A Journey into the Evangelical Subculture of America.' Swaggart pursued full-time ministry in 1955 and in 1969 launched 'The Campmeeting Hour,' broadcasting on more than 700 radio stations around the country. Four years later, 'The Jimmy Swaggart Telecast' would pivotally put him in front of a television audience. At the time, well-financed preachers could purchase nationally syndicated, Sunday morning airtime with the potential of reaching large audiences, Schultze said. Swaggart was among the few able to significantly capitalize on that opportunity, mastering the small screen with his intensely emotional delivery. In the 1970s and 1980s, television was really 'a medium of the face,' said Schultze, author of 'Televangelism and American Culture.' 'Not so much anymore, because of big screens, but back then most visual expression came from the face, and he had a very expressive face, along with his musical voice.' Swaggart's show would eventually air in more than 100 nations weekly. At his peak, according to the publication 64 Parishes, Swaggart's TV ministry would reach more than 2 million Christians around the globe. 'There was a time when 30% of all Americans who had their televisions on, on Sunday mornings, were tuned into Swaggart,' Schultze said. Pray for the family of Rev. Jimmy Swaggart who passed away today at the age of 90. He had been hospitalized since June 15 when he suffered cardiac arrest. In life and in death, we can thank God for His great mercy and His offer of salvation if we repent and put our faith in His… By the time sex scandals sledgehammered Swaggart's career in the late 1980s and early 1990s, cable and satellite TV, and eventually the internet, would make it 'virtually impossible' to attract the volume of viewership he achieved in his heyday, Schultze said. Religious audiences had become balkanized and many stations had discontinued paid programming. 'There was a short window where if you were a great television entertainer and could hire an advertising marketing agency to promote you, you could get some tremendous audiences,' Schultze said. "That's gone now, and there won't be anyone on TV or on the internet who's as popular as these guys were.' 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Christians Among Most Likely to Ditch Their Religion
Christians Among Most Likely to Ditch Their Religion

Miami Herald

time9 hours ago

  • Miami Herald

Christians Among Most Likely to Ditch Their Religion

Christians, the world's largest religious group, have one of the lowest global retention rates among major religions, a new report has found. A Pew Research Center report published last Thursday found that fewer Christians hold on to their religion than Muslims and Hindus. The findings carry significant implications for the future of religious demographics and global culture. Christianity, while still a majority among world religions, is losing members at a faster rate than nearly every other major tradition. The phenomenon of religious "switching"-adults changing their religious identity from that of their upbringing-has the potential to reshape communities and influence political and social identities worldwide. Notably, most switching is not to another faith, but to religious disaffiliation. These shifts are most pronounced in high-income, developed countries, raising questions about future patterns of belief and practice in both global and U.S. contexts. Some 83 percent of adults raised Christian are still Christian, according to the analysis, based on surveys from 117 countries and territories covering 92 percent of the 2010 global population. This trails both Muslims and Hindus, who each retain 99 percent of their adherents from childhood. Only Buddhists recorded a lower retention rate than Christians, at 78 percent worldwide. Overall, the analysis shows around 10 percent of adults under 55 have switched from their childhood religion, often becoming religiously unaffiliated. Disaffiliation Drives the Trend Most people who switch religions do not join another tradition; they leave religion altogether. Christians and Buddhists are the likeliest to disaffiliate, with 19 percent of those raised Buddhist and 17 percent of those raised Christian reporting no current religious affiliation. As a result, the category of the religiously unaffiliated-people who are atheist, agnostic, or "nothing in particular"-registered a net gain of nearly 17 people per 100 raised outside of any religion. Geography Matters: Switching By Country Development Religious switching is more common in countries with high Human Development Index (HDI) scores. In places with an HDI of 0.8 or higher, a median of 18 percent of adults under 55 have switched religious identity, compared to just 3 percent in countries with low HDI (below 0.55). Laws prohibiting religious switching in certain countries, such as Algeria, Brunei, Egypt, and Malaysia, correspond with very low reported rates of switching. The U.S. Context American trends reflect the global pattern. National surveys have shown continued Christian disaffiliation in recent years, although the pace of decline in the U.S. may be stabilizing. Pew reported that only 46 percent of Americans born after 1990 still identify as Christian. Younger adults are much more likely to claim no religion compared to seniors. Earlier this year, Newsweek reported on which states are seeing religion disappear the most. Demographic and Political Implications The shifting religious landscape impacts not just spiritual life, but also political and cultural identities worldwide. In the U.S., for instance, religious "nones" are increasing, while Christian affiliation remains higher among older and more conservative demographics. Pew's research indicates that changing belief systems among younger generations will continue to shape debates over public policy, social norms, and family structure. Pew Research Center research associate Yunping Tong said in the report: "The decline is largely due to people shedding their religious identity after having been raised in a religion." Study co-author Gregory Smith: "It's striking to have observed this recent period of stability in American religion after that long period of decline." Demographers and religious scholars will continue to monitor how generational change and cultural transformation influence religious identity. While the immediate future shows a stabilization in the rate of religious switching in some Western countries, long-term projections remain uncertain. Related Articles We're Faith Leaders Calling for Conscience in the U.S. Senate | OpinionMap Shows States Where People Most Opposed to Christian Prayer in SchoolsReclaiming Religious Freedom-A Liberal Responsibility | OpinionOver 10K Sign Christian Petition Rebuking 'Immoral and Cruel' Trump Budget 2025 NEWSWEEK DIGITAL LLC.

Christians Among Most Likely to Ditch Their Religion
Christians Among Most Likely to Ditch Their Religion

Newsweek

time12 hours ago

  • Newsweek

Christians Among Most Likely to Ditch Their Religion

Based on facts, either observed and verified firsthand by the reporter, or reported and verified from knowledgeable sources. Newsweek AI is in beta. Translations may contain inaccuracies—please refer to the original content. Christians, the world's largest religious group, have one of the lowest global retention rates among major religions, a new report has found. A Pew Research Center report published last Thursday found that fewer Christians hold on to their religion than Muslims and Hindus. Why It Matters The findings carry significant implications for the future of religious demographics and global culture. Christianity, while still a majority among world religions, is losing members at a faster rate than nearly every other major tradition. The phenomenon of religious "switching"—adults changing their religious identity from that of their upbringing—has the potential to reshape communities and influence political and social identities worldwide. Notably, most switching is not to another faith, but to religious disaffiliation. These shifts are most pronounced in high-income, developed countries, raising questions about future patterns of belief and practice in both global and U.S. contexts. What To Know Some 83 percent of adults raised Christian are still Christian, according to the analysis, based on surveys from 117 countries and territories covering 92 percent of the 2010 global population. This trails both Muslims and Hindus, who each retain 99 percent of their adherents from childhood. Only Buddhists recorded a lower retention rate than Christians, at 78 percent worldwide. Overall, the analysis shows around 10 percent of adults under 55 have switched from their childhood religion, often becoming religiously unaffiliated. Disaffiliation Drives the Trend Most people who switch religions do not join another tradition; they leave religion altogether. Christians and Buddhists are the likeliest to disaffiliate, with 19 percent of those raised Buddhist and 17 percent of those raised Christian reporting no current religious affiliation. As a result, the category of the religiously unaffiliated—people who are atheist, agnostic, or "nothing in particular"—registered a net gain of nearly 17 people per 100 raised outside of any religion. File photo of a woman praying, taken during the opening service for the autumn general assembly of the German Bishops' Conference in the Fulda Cathedral in Fulda, Germany, in September 2016. File photo of a woman praying, taken during the opening service for the autumn general assembly of the German Bishops' Conference in the Fulda Cathedral in Fulda, Germany, in September 2016. AP Geography Matters: Switching By Country Development Religious switching is more common in countries with high Human Development Index (HDI) scores. In places with an HDI of 0.8 or higher, a median of 18 percent of adults under 55 have switched religious identity, compared to just 3 percent in countries with low HDI (below 0.55). Laws prohibiting religious switching in certain countries, such as Algeria, Brunei, Egypt, and Malaysia, correspond with very low reported rates of switching. The U.S. Context American trends reflect the global pattern. National surveys have shown continued Christian disaffiliation in recent years, although the pace of decline in the U.S. may be stabilizing. Pew reported that only 46 percent of Americans born after 1990 still identify as Christian. Younger adults are much more likely to claim no religion compared to seniors. Earlier this year, Newsweek reported on which states are seeing religion disappear the most. Demographic and Political Implications The shifting religious landscape impacts not just spiritual life, but also political and cultural identities worldwide. In the U.S., for instance, religious "nones" are increasing, while Christian affiliation remains higher among older and more conservative demographics. Pew's research indicates that changing belief systems among younger generations will continue to shape debates over public policy, social norms, and family structure. What People Are Saying Pew Research Center research associate Yunping Tong said in the report: "The decline is largely due to people shedding their religious identity after having been raised in a religion." Study co-author Gregory Smith: "It's striking to have observed this recent period of stability in American religion after that long period of decline." What Happens Next Demographers and religious scholars will continue to monitor how generational change and cultural transformation influence religious identity. While the immediate future shows a stabilization in the rate of religious switching in some Western countries, long-term projections remain uncertain.

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