DOCSLIB.ORG

The Shroud of Turin

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Shroud of Turin The Shroud of Turin (The image of Edessa and or the Holy Mandylion) My Summary I have concluded that there are several data points proving that The Shroud of Turin is legitimate and was created in the first century in actually 33AD (carbon dating aside.) The only thing taken on faith is that, is this cloth the burial cloth of the man called Jesus of Nazareth. The first data point is of a 10 th century codex, Codex Vassianus Latinus located in the Vatican Library, found by Gino Zaninotto. The other location for the same documents is held in the University of Leiden, Netherlands. This codex has an 8th century account of a man named Smera of Constantinople. He recorded a story which had occurred around the time of the crucifixion of Jesus. “King Abgar received a cloth on which one can see not only a face but the whole body. In Latin [non tantum] “faciei figuram sed totius corporis figuram cernere poteris.” The story goes that King Abgar of Edessa was ill and requested from Jesus a cure to his life ending illness. He supposedly received a holy letter from Jesus via one of 72 diciples named Thaddeous of Edessa and is cured. This creates the Christian legend “The Image of Edessa” In eastern Orthodoxy “The Holy Mandy-lion.” King Abgar who was actually named Abgarus V of Edessa was called Abgar because the Greeks and Assyrians could not articulate his real name. The first account of an image on a cloth is of a court historian named Porcopius of Caesarea after a 525 AD flood of the Daisan tributary next to Edessa. He records the discovery of a cloth bearing the facial features of a man discovered hidden in a wall above the gates of the city. The next recorded account of this cloth is by Evagrius Scholasticus in his Ecclesiastical History of 593AD. He attributed the repelling of the Persians in 544 to a “God-made image.” The cloth was moved to Constantinople in the 10 th century and then was removed by the 4 th crusade in 1204 AD and given to the king of France, King Louis the IX (9 th ). It disappeared in the French revolution. A priest and the Vatican feared it’s destruction during the revolution and moved it to Turin, Italy. Why the drawn out following of a cloth from the 5 th to 12 th century. The people believe this is the burial cloth of Jesus. There accounts for the image that eludes general descriptions used for paintings at that time. I believe it lead to the ancient’s use of the terms such as “God-made image” “not made by hand.” I suspect while not provable these are the early accounts of the Shroud of Turin aka The Image of Edessa aka The Holy Mandy-lion, as put forth by Ian Wilson the Journalist who believed the cloth was folded in four thereby only showing the face in a wooden framed container. The second data point, which supports the first data point, is from a Swiss criminologist Max Frei. He was a forensic criminologist and secured pollen samples from the shroud during the STRUP investigation. He identified fifty-eight different types of pollen and found forty-five were from the Jerusalem area, six were from the eastern Middle East. One pollen sample grows exclusively in Constantinople, and two are native to Edessa , (now known as Urfa, Turkey). The Nordic people (Switzerland , Netherlands and Belgium etc..) were the first to do Pollen analysis until Lennart von Post in 1916 laid the foundation for modern pollen analysis. Which would later become palynology, which was coined in 1944 by Hyde and Williams following a correspondence with a Swedish geologist named Antevs. The third and subsequent data point is dirt particles removed from the Shroud. The particles were examined by Joseph Kohlbeck of Hercules Aerospace Company and Richard Levi-Setti of The Enrico Fermi institute. They found using a high resolution microprobe that the spectra of the chemical signatures between travertine aragonite limestone found in the shroud were the same as the limestone in the ancient tombs of Jerusalem. This data point places the shroud in the 1 st century Jerusalem tombs. An interesting data point is the blood stains on the shroud. There are some who have tried to make them out as painted on using some simple medieval iron base pigment. However Alan Adler and Heller studied the redden spots and found with scientific certainty that Porphyrin, bilirubin, albumin, and protein made up the red spots all components of hemoglobin. Pier Luigi Baima Bollone working independently concurred with Heller and Adler identifying the blood as AB. STURP sent blood flecks to State University of New York (SUNY), Binghamton. Dr. Andrew Merriwether, who does the ancient blood analysis in this laboratory at SUNY, said he was almost certain the stains were blood but the DNA was badly fractured and he could not type it or identify the nature of providence i.e. male or if it was from middle-east. Skeptics argue someone probably left the blood sample while handling the cloth. They also argued that the blood stains are unrealistically neat. I really think the skeptics are stretching the hypothetical to ridiculousness in opposition to the stains on the shroud as being real blood. Although doubters seeming think that the carbon dating is the final word on the cloth’s legitimacy. One can see that there is evidence that this cloth is from the first century and did in fact wrap a badly tortured man. Is this man imprinted in the Shroud of Turin Jesus of Nazareth? That is where faith makes its entrance into all of this. I think one could discount opposition to this cloth being around at the time of Jesus Christ and embraced said faith that the Shroud is real. I believe more so than ever before since rummaging around all the investigations that have been done to the Shroud. The carbon dating may have been skewed by bacteria kill in the 13 th century fire after all it’s how we in the country smoke meat to preserve it from bacteria. The other idea supporting a carbon dating anomaly could be that a piece of the 13 th century patch cloth may have been sampled (by accident) thereby skewing the date. In conclusion I think Jesus would not care if one believes in the cloth or not, being one who did not seek personal recognition. I think he would want us to understand and follow God’s teachings as a way to live a peaceful fulfilling life. Yes that would be a way of honoring Jesus sacrifice and suffering. 'Long is the way , and hard , that out of hell leads up to light.' (Milton, the Divine Comedy) Eduardo Flores © February 8 th 2014 .
Load more

Recommended publications
  • HOLY FACE, HOLY SCRIPT, HOLY GATE Revealing the Edessa Paradigm in Christian Imagery
    HOLY FACE, HOLY SCRIPT, HOLY GATE Revealing the Edessa paradigm in Christian imagery Alexei Lidov According to a tradition, which was established by the very significant feature which, to the best of my knowl- seventh century, the Holy Mandylion was the only image edge, has been never discussed in the scholarly litera- miraculously created by Christ himself, as a kind of self- ture. It concerns the peculiar iconography of the portrait “not made by human hands”1. The Letter to Mandylion image. Beside the Holy Face there are seven Abgar of Edessa was the only text written by Christ him- roundels painted with a reddish pigment that contrasts self as a kind of a divine autograph2. This unique status with the white background. Combinations of three and determined the outstanding role played by the Holy four roundels separated by vertical strips from Christ’s Face and the Holy Script in the Christian culture. The face are shaped as tablets. The articulation of the sub- stories of these two major relics were closely interwov- ject suggests that it is not just an ornamental motif but en. Both have appeared in the same circumstances and a quite special concept with a particular meaning. The were venerated for centuries in the city of Edessa. Both form of roundels provides an answer. Most probably, were transferred from Edessa to Constantinople and they represented seven seals. Yet why do the seals ap- situated in the Pharos chapel – the imperial church-reli- pear on the Mandylion cloth? The origin of the motif quary of the Great Palace in Constantinople.
    [Show full text]
  • Likkledet I Torino: Hvem Støttet/Støtter C-14-Dateringen
    Publisert 04.09.2018 LIKKLEDET I TORINO: HVEM STØTTET/STØTTER C-14-DATERINGEN Listen nedenfor er en liste over bøker, artikler og vitenskapelige artikler om Likkledet i Torino. Den er på ingen måte fullstendig, men er samlet over lang tid. Lista er satt opp for å vise hvor få forfattere om emnet som egentlig støtter riktigheten av C14- prøven fra 1988. Jeg viser til min egen bok om emnet, som kom i september 2018. Tittelen på den er: Likkledet i Torino: C14-dateringen 1988: Hva skjedde? Ikke alle artiklene handler om C14-prøven, selvsagt. En hjelp om dette kan være at tittelen jo avslører emnet, vanligvis. Som regel har bøkene med et kapittel eller to om C14-prøven og så godt som alltid svært negativt. Som du ser, er hvert oppsett forsynt med et nummer. Det er for lettere å kunne henvise til dem i annen sammenheng. De bøkene/forfatterne som støtter C14-prøven, er satt opp med RØDT. Av Jostein Andreassen A1= Adler, Alan D. & Whanger, Alan and Mary: Concerning the Side Strip on the Shroud of Turin (1997). ARTIKKEL. 6 sider. Omtaler C-14-dateringen. https://www.shroud.com/adler2.htm LIKKLEDET I TORINO: HVEM STØTTET/STØTTER C-14-DATERINGEN Side 1 av 1 A2= Adler, Alan D. & Piczek, Dame Isabel (eds.) & Minor, Michael (compiler): The Shroud of Turin. Unravelling the Mystery. In: Proceedings of the 1998 Dallas Symposium (2002). BOK; artikkelsamling av mange forfattere. A3= Ancient Origins (Magasin: nettside; forfatter ikke oppgitt): The Shroud of Turin: Controversial Cloth Defies Explanation as Study Shows it Has DNA From Around the World (2015).
    [Show full text]
  • A Critical Summary of Observations, Data and Hypotheses
    TThhee SShhrroouudd ooff TTuurriinn A Critical Summary of Observations, Data and Hypotheses If the truth were a mere mathematical formula, in some sense it would impose itself by its own power. But if Truth is Love, it calls for faith, for the ‘yes’ of our hearts. Pope Benedict XVI Version 4.0 Copyright 2017, Turin Shroud Center of Colorado Preface The purpose of the Critical Summary is to provide a synthesis of the Turin Shroud Center of Colorado (TSC) thinking about the Shroud of Turin and to make that synthesis available to the serious inquirer. Our evaluation of scientific, medical forensic and historical hypotheses presented here is based on TSC’s tens of thousands of hours of internal research, the Shroud of Turin Research Project (STURP) data, and other published research. The Critical Summary synthesis is not itself intended to present new research findings. With the exception of our comments all information presented has been published elsewhere, and we have endeavored to provide references for all included data. We wish to gratefully acknowledge the contributions of several persons and organizations. First, we would like to acknowledge Dan Spicer, PhD in Physics, and Dave Fornof for their contributions in the construction of Version 1.0 of the Critical Summary. We are grateful to Mary Ann Siefker and Mary Snapp for proofreading efforts. The efforts of Shroud historian Jack Markwardt in reviewing and providing valuable comments for the Version 4.0 History Section are deeply appreciated. We also are very grateful to Barrie Schwortz (Shroud.com) and the STERA organization for their permission to include photographs from their database of STURP photographs.
    [Show full text]
  • Constantinople 1 L Shaped H
    The Shroud of Turin in Constantinople? Paper I An analysis of the L Shaped markings on the Shroud of Turin and an examination of the Holy Mandylion and Holy Shroud in the Madrid Skylitzes © Pam Moon Introduction This paper begins by looking at the pattern of marks on the Shroud of Turin which look like an L shape. The paper examines [1] the folding patterns, [2] the probable cause of the burn marks, and argues, with Aldo Guerreschi and Michele Salcito that it is accidental damage from incense. [3] It compares the marks with the Hungarian Pray manuscript. [4] In the second part, the paper looks at the historical text The Synopsis of the Histories attributed to Ioannes (John) Skylitzes. The illustrated history is known as the Madrid Skylitzes. It is the only surviving illustrated manuscript for Byzantine history for the ninth, tenth and eleventh centuries. The paper looks at images from the Madrid Skylitzes which relate to the Holy Mandylion, also known as the Image of Edessa. The Mandylion was the most precious artefact in the Byzantine empire and is repeatedly described as an image ‘not-made-by-hands.’ [5] The paper identifies a miniature in the Madrid Skylitzes (fol.26v; see below) which apparently shows the procession of a beheaded emperor Leon V in AD 820 and suggests that there could be a scribal error. The picture seems to show the Varangian Guard who arrived in Constantinople after AD 988, 168 years later. The picture may instead depict the procession of AD 1036, where the Holy Mandylion (and in some translations Holy Shroud) were carried though the streets of Constantinople.
    [Show full text]
  • The History of the Image of Edessa : the Telling of a Story Author(S): AVERIL CAMERON Source: Harvard Ukrainian Studies, Vol
    The President and Fellows of Harvard College The History of the Image of Edessa : The Telling of a Story Author(s): AVERIL CAMERON Source: Harvard Ukrainian Studies, Vol. 7, Okeanos: Essays presented to Ihor Ševčenko on his Sixtieth Birthday by his Colleagues and Students (1983), pp. 80-94 Published by: Harvard Ukrainian Research Institute Stable URL: http://www.jstor.org/stable/41036083 Accessed: 23-06-2016 20:51 UTC REFERENCES Linked references are available on JSTOR for this article: http://www.jstor.org/stable/41036083?seq=1&cid=pdf-reference#references_tab_contents You may need to log in to JSTOR to access the linked references. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The President and Fellows of Harvard College, Harvard Ukrainian Research Institute are collaborating with JSTOR to digitize, preserve and extend access to Harvard Ukrainian Studies This content downloaded from 128.228.173.41 on Thu, 23 Jun 2016 20:51:41 UTC All use subject to http://about.jstor.org/terms The History of the Image of Edessa : The Telling of a Story AVERIL CAMERON There is no doubt that in Byzantine society religion had so far extended its domain that it constituted the single most important set of power relations.
    [Show full text]
  • BSTS Newsletter No. 44
    REVIEWS OF NEW BOOKS AND ARTICLES Orazio Petrosillo & Emanuela Marinelli, "The Enigma of the Shroud: A Challenge to Science", trans. from the Italian by Louis J. Scerri, Malta, Publishers Enterprises Group, 1996, 258pp., 16pp colour plates The translation into English of "La Sindone: Una Enigma all Prova della Scienza", as published back in 1990, and presented to Pope John Paul II. The translation, by Louis J.Scerri, has been a long time coming, but it is of excellent quality - partly thanks, it would seem, to the additional editorial involvement of Rex Morgan of Australia's Shroud News - and the book retains its freshness as a searching enquiry into the saga of the Shroud radiocarbon dating. Authors Orazio Petrosillo, a Vaticanologist with the Rome newspaper Il Messagero, and Professoressa Emanuela Marinelli of Rome's Collegamento pro Sindone, make the most thorough investigation into the whole set-up of the Shroud radiocarbon dating. They chronicle how highly respected individuals such as Professor Carlos Chagas of Rome's Pontifical Academy of Sciences were ousted from any involvement, and how the chosen radiocarbon dating scientists then bullied and politicked to make sure that theirs would be the only serious 'test' allowed. This thus gave them the maximum limelight, and had the effect of excluding anything that groups such as America's STURP wanted to do. A point that Petrosillo and Marinelli make particularly well is that because the radiocarbon laboratory scientists wanted to make their testing of the Shroud a showpiece demonstration of their AMS method, any question of the test's possible unreliability or unsuitability for the Shroud became completely downplayed.
    [Show full text]
  • The Shroud and the "Historical Jesus"
    The Shroud and the “Historical Jesus” Challenging the Disciplinary Divide By Simon J. Joseph, Ph.D. © 2012 The Shroud of Turin is virtually ignored in historical Jesus research. Why? In this paper, I will seek to provide an explanation for this curious lack of interest and examine ways in which historical Jesus research and Sindonology might complement each other. Since the 1988 radiocarbon dating test, there has been a general assumption, particularly within the scientific community, that the Shroud is of medieval origin.1 The 1988 test results have largely been regarded as “decisive proof that the Turin Shroud is a forgery.”2 Recent studies, however, indicate that those results are in need of reevaluation.3 This paper will identify a number of distinctive features of the Shroud that have yet to be explained and will correlate these features with historical Jesus research. So why is the Shroud virtually ignored by historical Jesus scholars? The most obvious explanation for this apparent professional negligence is that most biblical scholars have concluded, no doubt as a result of the 1988 radiocarbon dating test, that the Shroud is a medieval forgery. John Dominic Crossan, for example—one of the world’s leading authorities on the historical Jesus—regards the Shroud as a “medieval relic-forgery” and wonders not whether it may be real or not, but “whether it was done from a crucified dead body or from a crucified living body. That is the rather horrible question once you accept it as a forgery.”4 Crossan also proposes that Jesus’ crucified body was not buried, but thrown in a common grave and eaten by dogs.5 The problem with this explanation, however, is that New Testament scholars were ignoring the Shroud long before the 1988 radiocarbon dating test.
    [Show full text]
  • Fr. Alexey Young. the Shroud of Turin: a Mystery Across the Ages
    The Shroud of Turin: A Mystery Across the Ages Православие.Ru, 29 августа 2015 г. Fr. Alexey Young http://www.pravoslavie.ru/english/81330.htm Nun Michaila Mary Mansur On this day, the Church celebrates the icon of the Savior "Made Without Hands"—the prototype of which is believed to be an image of Jesus Christ's holy face, left on a cloth used to cover His face at burial after the crucifixion. An exhaustively researched and highly interesting article by Fr. Alexy Young, Nun Michaila, and Mary Mansur was published a number of years ago in the periodical, "Orthodox America" on the Shroud of Turin and the Holy Napkin. We present it today in the spirit of the present feast. The truth of God has to be comprehended not by the mind alone but with all one's strength; by the mind and the will and the heart; one has to live according to the truth in order to come to know the truth. Blessed Archbishop John (Maximovitch) Science, although not incompatible with faith when properly understood, has more often served to reduce the wonders of nature to molecular conglomerates than to awaken man to the infinite wisdom and power of God as reflected in His creation. Because it acts to unlock the mysteries of nature, science has long been cast in the role of a protagonist by those seeking to destroy the stronghold of faith. Historian Lewis Spitz writes: "The scientific revolution, which made its first giant strides in the 17th century, has won such a total victory through its apparent domination of nature that the Western mind has virtually capitulated to its truth." Now faith is the substance of things hoped for, the evidence of things not seen.
    [Show full text]
  • The Tradition of the Image of Edessa
    The Tradition of the Image of Edessa The Tradition of the Image of Edessa By Mark Guscin The Tradition of the Image of Edessa By Mark Guscin This book first published 2016 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2016 by Mark Guscin All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-4438-8581-9 ISBN (13): 978-1-4438-8581-2 TABLE OF CONTENTS Acknowledgements ................................................................................... vii Preface ........................................................................................................ ix Introduction ................................................................................................. 1 Chapter One ................................................................................................. 7 The Image in History I Chapter Two .............................................................................................. 43 The Image in History II Chapter Three ............................................................................................ 79 The Epistula Abgari Chapter Four ...........................................................................................
    [Show full text]
  • SIND Bibliografia STERA 2011, 46 Pp
    SIND Bibliografia STERA 2011, 46 pp. File ancora aperto a correzioni. ° segnale di cambiamento corsivo : intervento redazionale GFB Works by Various Authors AA.VV. - La Santa Sindone,° Tipografia Poliglotta Vaticana. NO DATE. AA.VV. - La Sindone certezze scientifiche, Italia, Biblioteca Maria SS. Della Catena° NO DATE AA.VV. - Sermoni sulla Santa Sindone detti alla presenza della reale corte nella chiesa metropolitana di S. Giovanni le quaresime degli anni 1818, 1819 e 1820, e raccolti da Filippo Delpino coi segni steno- grafici,° Stamperia Reale, Torino 1820 AA.VV. - La Santa Sindone di N. S. Gesù Cristo. Berruti° & C. Torino 1930 AA.VV. - L'Ostensione della S.Sindone, Torino 1931,° Bona, Torino 1931 AA.VV. - Quaderno speciale dedicato a La Santa Sindone - La Festa, anno X (nuova serie) n.23, 3 maggio 1931 AA.VV. - Ostensione della SS. Sindone - Torino 1933,° Giachino, Torino 1933 AA.VV. - La Santa Sindone nelle ricerche moderne. Risultati del Convegno Nazionale di Studi sulla Santa Sindone (Torino 1939) - LICE, Torino 1941 (1ª ed.) e 1950 (2ª ed.) AA.VV. - El Santo Sudario de Turin. Revelaciones de algunos documentos fotográficos. Cultores Sanctae Sindonis, Barcelona 1950. (Spanish) AA.VV. - El Santo Sudario en su Realidad, descripción popular, Biblioteca Sindoniana, Italia, 1950 (Spanish) AA.VV. - La Santa Sindone nella ricerche moderne. Primo convengo internazionale di studio Roma-Torino anno santo 1950. R. Berruti & C. Torino L.I.C.E. 1951 AA.VV. - El Santo Sudario en España. Documentos y vestigios. Cultores Sanctae Sindonis, Barcelona 1952 (Spanish) AA.VV. - Sindon: medicina, storia, esegesi°, arte. Vol. 1. Reale Confraternita del SS. Sudario, Torino 1959.
    [Show full text]
  • The Mandylion Or the Story of a Man-Made Relic © by Sébastien Cataldo in Collaboration with Yannick Clément [email protected]
    The Mandylion Or The Story Of A Man-Made Relic © By Sébastien Cataldo In Collaboration with Yannick Clément [email protected] www.linceul-turin.com SHROUD OF TURIN The Controversial Intersection of Faith and Science - International Conference St. Louis, Missouri - October 9 - 12, 2014 1 Introduction For many years, numerous historians have tried using historical documents to trace the Shroud of Turin back before its appearance in Lirey, France, around 1357. On this subject, an hypothesis has keep attention, the one proposed by Ian Wilson in 1978. Wilson propose that the portrait of Christ that appeared in the city of Edessa would have been the Shroud of Turin folded in such a way that only the face was visible. This image was venerated in Edessa as a miraculous image of the face of Christ. Then, after its arrival in Constantinople in 944, a very limited number of « priviledged persons » would have discovered its real nature of a burial shroud that bears a bloody and complete body image of Jesus. Later, again in Constantinople, the cloth would have been unfolded and exposed as the real shroud of Christ, before disappearing in 1204, during the sack of Constantinople by the latin crusaders. This is the same shroud that would have appeared in Lirey, France, later on. Here’s a picture that shows what the Image of Edessa might have looked like, if the hypothesis of Ian Wilson would be right: The major problem with this hypothesis is that it didn’t take into account the evolution of the Abgar legend, which is strongly related to the different political and religious context of each era.
    [Show full text]
  • Dear John, What Were You Thinking?
    An Open Letter to John Dominic Crossan Dear John, What Were You Thinking? In daily life, we assume as certain many things which, on a closer scrutiny, are found to be so full of apparent contradictions that only a great amount of thought enables us to know what it is that we really may believe. In the search for certainty, it is natural to begin with our present experiences, and in some sense, no doubt, knowledge is to be derived from them. But any statement as to what it is that our immediate experiences make us know is very likely to be wrong. ▬ Bertrand Russell, Problems of Philosophy ear Dom: Not long ago, on an Internet forum, someone asked you about the Shroud D of Turin. When I read your answer, my first reaction was amazement. I might have thought that you answered carelessly were it not for two things: Your answer echoed, almost word for word, something you said in a television documentary. And, your historical analysis and reconstructions – as disturbing as some of them may be, as when you posit that Jesus was not even buried and possibly eaten by dogs and crows – are always meticulously researched, complex and organized. Thus, I really did wonder (in a non-pejorative sense) what were you thinking. You had written in Belief Net: Crossan: My best understanding is that the Shroud of Turin is a medieval relic- forgery. I wonder whether it was done from a crucified dead body or from a crucified living body. That is the rather horrible question once you accept it as a forgery.
    [Show full text]