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Mandylion 12 the Kamouliana 12 the Iconoclastic Controversy P This book was published to accompany the Exhibit First English Edition, December 2013 “The Rediscovered Face – The Unmistakable Features of Christ” organized for the 34th edition © 2013 Human Adventure Books, Tampa (Florida) of the Meeting for Friendship among Peoples ISBN 978-0-9823561-8-0 First Italian Edition, July 2013 © 2013 Edizioni di Pagina, Bari (Italy) The Exhibit “The Face of Jesus: From that Gaze, the Human Person Is Born” was organized in the United States with the help of: Curators The exhibit organizers are grateful to the Emanuele Colombo, Michele Colombo, Paolo following people for allowing access to archives, Martinelli OFM Cap, Paola Francesca Moretti, documentation, and audiovisual material Giovanna Parravicini, Maria Cristina Terzaghi, The Capuchin Friars of the Convent in Raffaella Zardoni Manoppello, Paul Badde, Antonio Bini With help from Paul Badde, Gregory M. Pell, Arianna Petraccia, Heinrich W. Pfeiffer S.J., Davide Rondoni, Marco Rossi, Silvana Tassetto, Paola Vismara With the generous support of The Franciscan Institute of Spirituality Pontifical Every effort has been made to obtain permission University Antonianum; The Order of Friars Minor; to reproduce the images in this volume. Province of Pescara; Faith and Culture in Abruzzo; If any of the images have not been released The Way of St Thomas the Apostle. with due permission, please contact the publisher. The Rediscovered Face The Unmistakable Features of Christ written by Emanuele Colombo, Michele Colombo, Paola Francesca Moretti, Giovanna Parravicini, Silvana Tassetto, Maria Cristina Terzaghi, Raffaella Zardoni translated by Raymond Frost, Amanda Murphy, Chris Vath HAB Human Adventure Books TABLE OF CONTENTS Foreword – The Face of Christ 7 Cardinal Seán O’Malley Introduction – The Acheiropoieton Images of Christ 9 “We Would Like to See Jesus” The Kamouliana and the Mandylion 12 The Kamouliana 12 The Iconoclastic Controversy p. 13 The Mandylion from Edessa 14 Abgarus’ Letter p. 14 The Sack of Constantinople 18 Icon and Relic Giovanna Parravicini 20 “Is This Then What Thy Face Was Like?” The Roman Veronica 22 The First Indulgence 23 “He Is Indulgent with Us” Davide Rondoni 28 Veronica, the Bleeding Woman 30 The Holy Years 33 What Was the Veronica Like? 42 Dark and Luminous p. 42 • Bloodied and Crowned with Thorns p. 48 The Cult of the Veronica in Illuminated Manuscripts Silvana Tassetto 50 The Opusculum de sacrosancto Veronicae sudario Paola F. Moretti 54 5 “Men Have Lost a Face” The Modern Era 56 The Sack of Rome 1527 57 A New Veronica? 60 The Holy Face between 1800 and 1900 63 “An Eternal Imprint” The Veil of Manoppello 67 The Arrival of the Veil 68 The Historical Authenticity of the Relatione: Verifications and New Data Arianna Petraccia and M. Cristina Terzaghi 71 The Copies of the Historical Account Michele Colombo 72 The Unmistakable Features of Christ 73 Superimposition with the Face of the Shroud p. 75 • The Kamou- liana p. 76 • The Mandylion and the Keramion p. 77 • The Transpar- ency of the Veil p. 78 • The Visible Teeth p. 79 • Signs of Suffering p. 82 Final Questions 82 “Whoever Contemplates Me, Consoles Me” 85 Donato da Bomba 85 Karol Wojtyła 89 Luigi Giussani 89 Paolo Martinelli 90 Angelo Scola 91 Bruno Forte 93 Benedict XVI 96 Appendix – Veronica Route 100 Notes on the Veronica Route website 101 References 102 Notes 107 6 FOREWORD THE FACE OF CHRIST For us as Catholics, there is a long and sacred decided he would disguise himself as a peasant history of venerating the holy images of our so that he could go and live amongst his sub- Lord, Jesus Christ. At Christmas time, we in- jects. He wanted to experience their sufferings cense the Holy Infant in the manger and re- and know their aspirations. As moving as this call his humility and love. During Lent we story might be, the Incarnation of the Son of walk with devotion through the Stations of the God is quite different. In the Incarnation, Jesus Cross, tracing the steps that lead to our salva- does not come disguised as one of us but He tion. And on Easter morning we stand before comes as one of us, a brother. He does not come the empty tomb, filled with awe in the presence to get to know us. He comes so we can get to of the Angels at the wondrous works that God know Him, our God. He is the revelation. He is has done. Images of Christ have the power to the event. He has not come for a short visit but move our hearts, they can catechize without to insert Himself into our history permanently. words and allow us to contemplate the beauti- He is with us. He is our contemporary. ful face of God revealed in His own Son. Fr Giussani’s charism has helped so many Images of Christ are also signs for the Church young people discover Christ in their lives. It on pilgrimage. As pilgrims we know that we is in the Church, in communion, that we have walk through this world with our eyes “fixed on the best opportunity to experience Christ and Jesus” so that He may be for us “the Way, the His friendship. The poison of our contempo- Truth, and the Life.” Throughout the centuries, rary culture is the extreme individualism of the Jesus’ face has been depicted in a number of age, which is documented in Professor Putnam’s different ways. At times He is depicted as the study on Americans, Bowling Alone,1 in which one who suffers in His Passion, out of love for Putnam demonstrates how each generation of humanity. At other times He is shown as the Americans is becoming more and more isolat- one who teaches and who invites disciples to ed, more and more alienated. There are more follow Him. And still there are other depic- people living alone, eating alone, and spending tions of Christ in Glory, bearing the wounds of hours before a television or computer screen his passion as a sign of his love and proof of alone. In His Incarnation, God is with us and his sacrifice for us. These images are all meant will never abandon us. He comes to take us out to accompany us in life and give us hope and of our isolation and invites us into true friend- strength. ship and communion. When we were children, they used to read us As we look upon the face of Christ in this the story about a king who was a good man. He exhibit, I invite you to meditate on those words 7 He spoke to St Peter: “Who do you say that I so that you and I can share that with the whole am?” He wants us to know Him and to know community. I pray that this exhibit of the face how much He loves us. He wants us to be leaven of Christ will draw those who look upon it to in our world, a light that will help others dis- discover in it the face of love and mercy, the face cover God’s presence, His Love and His Beauty of the one who calls us to follow Him. Cardinal Seán O’Malley, OFM Cap. Fig. 1 (facing). Christ Leaves His Face Imprinted on a Cloth to Fulfil King Abgarus’ Wish, MS Lat. 2688, Jesus’ Infancy Gospel and Stories of the Image of Edessa, 1280-1285, f. 75; Paris, Bibliothèque Nationale. 8 INTRODUCTION THE ACHEIROPOIETON IMAGES OF CHRIST (NOT MADE BY HUMAN HANDS) At the dawn of Christianity, the rapidly spread- prohibition was backed up by an understand- ing Christian communities abided by the bibli- ably prudent attitude among Christians, who cal prohibition against making images2 of God, hesitated to represent the figure of Christ di- which was sustained by authoritative voices rectly, due to the anti-Christian persecutions of such as that of Eusebius from Caesarea.3 The the first centuries after Christ. These persecu- 9 Fig. 2. Rembrandt, If People Do These Things When Fig. 3. The Holy Face, the Tree Is Green, 1655-1660, pen and ink, detail; Manoppello (Pescara), Haarlem, Teylers Museum. Shrine of the Holy Face. tions only ended with the Edict of Tolerance, doctrinal and iconographic change. For the promulgated in Milan by Constantine in 313 Fathers of the Church, its origin lies in the A.D. Church’s awareness that it possessed a por- The first representations of Christ are there- trait of Christ of miraculous origins. A monk, fore either symbolic, i.e. comprehensible to George of Cyprus, was witness to this during very few, or they hark back to classical models, the iconoclastic controversy, when he wrote such as the philosopher with a bushy beard, the that “Christ Himself transmitted His image to beardless young god Apollo or the good shep- the Church.”4 herd, represented as a young man. The existence of an acheiropoieton image (not It is only from the fifth to the sixth century that in both East and West the face in which made by human hands) is recorded in two sig- we all recognize the features of Christ begins to nificant accounts. In the East, we read of the become prevalent. Nothing similar happened Mandylion, a cloth on which Jesus apparently for the Virgin Mary, whose portraits do not ne- left an imprint of His face, in response to a re- cessarily have features in common. quest from King Abgarus of Edessa [fig. 1], and Many reasons have been put forward for this in the West, we read of the veil which Veronica 10 was said to have used to wipe Christ’s face on veils a lack of clarity surrounding the appear- the way to Calvary.
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