New angle on that much over-hyped Hungarian Pray Codex . . .
“Please be content for now with another new claim,” writes Colin Berry. . .
the so-called Turin Shroud was never intended to represent the final burial shroud. It was a makeshift body bag used to transport Jesus from the cross to his final resting place, the rock tomb. It was simply to provide a dignified transport of a blood and sweat-soaked victim pending the final washing and anointing prior to final burial, probably in WINDING sheets. It was the body bag that received the sweat and blood imprint, NOT the final burial shroud enclosing a washed, anointed, perfumed body.
(I used the same picture, above that Colin used because it effectively makes his point).
New angle on that much over-hyped Hungarian Pray Codex: might that be Jesus on an opened-out body bag in the upper picture, with the replacement snake-like linen for winding in readiness?
But as Colin notes:
I never imagined for one moment that I was the first to propose the ‘body bag’ hypothesis, in view of the Gospel accounts making clear that ‘fine linen’ was used for immediate transport from cross to tomb. And here’s a comment from David Mo that includes a French quote (my italics) making precisely the same point. My immediate response follows:
Here is what David Mo wrote (translation by Google):
More interesting: "The other Shroud which also bears an imprint of Jesus Christ is the one body called the Shroud of Besancon. The painting is not so strong or if the features that distinguish the Shroud of Turin. This is what has been told to those who gave the history of the one and the other, that of Turin had been used to wrap the body bloodied at the descent from the cross, and that of Besançon had been used to bury him after he was washed & embalmed. " It was a common belief que la mark Shroud of Turin Was Made with blood.
Colin tells us that:
Ian Wilson no less has expressed views that chime with mine (my bolding)
Wilson concurs with this as a possible explanation: "Although this may have been a me re chin band, it implies a more substantial piece of linen, and an alternative interpretation is that it could have been the Shroud we know today. The root meaning ofsudarion is sweat cloth, and the Shroud may have been intended as a temporary wrapping to soak up the sweat and blood from the body prior to a more definitive burial, which would have taken place after the Passover Sabbath." (emphasis is Colin’s)
Bill Tammeus, a Presbyterian elder and award-winning former faith columnist for The Kansas City Star, writes the daily "Faith Matters" blog for the Star‘s website and a monthly column for The Presbyterian Outlook. He calls himself a small catholic and his work appears in the National Catholic Reporter, this time with a column entitled, Relics mean something, but they don’t mean everything:
What the whole of Christianity depends on is not whether the Shroud of Turin is the real burial cloth of Jesus but whether Jesus, in fact, was resurrected.
And yet there’s something about the human condition that makes it easier for us if we can hold onto something solid, something verifiably original and authentic.
So our hearts long for the Shroud of Turin eventually to be validated as the true burial cloth of Jesus. And we want to know that this or that particular cup is the one Jesus used at the Last Supper. And that someone saved the ax George Washington used to chop down the cherry tree and, while they were at it, also preserved his wooden teeth. (Good luck with both of those myths.)
I’m happy for Pope Francis to visit the Shroud of Turin just as I’m happy for Protestant tourists to stop at the front doors of the Wittenberg Cathedral. (The original wooden doors were destroyed in a fire and have been replaced with bronze doors.)
I just hope the pontiff’s trip won’t lead people to imagine that it ultimately matters whether what he sees there is Jesus’ burial cloth. That would focus on a dead man. By stark contrast, Christianity is about the living Christ and our commitment to follow where his Spirit leads.
Russ Breault tells us on his Shroud University website:
Experts from around the world met in St. Louis, MO for the first US conference on the Shroud of Turin since 2008. Here are over 40 papers covering aspects of science, medicine, art and history. Hear and see the latest research in streaming video.
Frederick Baltz, M.D.
A Galatian Sojourn of the Shroud of Turin? Pollen, Paul, and a Public Portrayal of Christ
The Shroud and the iconography of Christ
Daniel Spicer, Ph.D. and Edward Toton, Ph.D.
Charge Separations as the Mechanism for Image Formation on the
Shroud of Turin
Robert W. Siefker
The Shroud: A Critical Summary of Observations, Data and Hypotheses Version 2.0
Remembering Ray Rogers: A Personal Reflections On The Man And His Work
Rev. Peter Schumacher
Study of Shroud Feature Evidence Using Video and Photogrammetric Analysis Methods
Daniel C. Scavone, Ph.D.
Constantinople Documents as Evidence of the Shroud in Edessa
Charles Mader, Ph.D.
The Raymond Rogers Computer Archive
From the Mandylion to the Shroud
The prodigious painting "From the Impression of Jesus"
Further evaluation of the radiocarbon samples
Flavia Manservergi and Enrico Morini
The hypothesis about the Roman flagrum: some clarifications
Paul C. Maloney
Joseph M. Gambescia, M.D. and the Position of the Feet on the Shroud of Turin. The History of an Investigation
Giulio Fanti and Roberto Maggiolo
About the Second Image of Face Detected on the Turin Shroud
Art Lind, Ph.D. and Mark Antonacci
Hypothesis that Explains the Shroud’s Unique Blood Marks and Several Critical Events in the Gospels
A Critical (re)evaluation of the Shroud of Turin blood data: Strength of evidence in the characterization of the bloodstains
**Due to technical issues we could not capture the conclusion of this talk**
Biophotonic Hypothesis of the Turin Shroud
A Dozen Years of Shroud Science Group
Closing Remarks; End of Conference
Theology of the Shroud (7 Secrets of the Sacred Shroud)
Cesar Barta, et al.
New discoveries on the Sudarium of Oviedo
Prof. Bruno Barberis
Shroud, science and : dialogue or conflict?
Petrus Soons, M.D.
The Halo Around the Head in the Image of the Man in the Shroud
Jeffrey Skurka, P.E.
The Enigma of the apparent age of the Shroud of Turin Give the 1988 Radiocarbon Dating
The Shekinah Glory of the Lord and the Shroud of Turin
Spectroscopic Analysis of Fibers from the Shroud of Turin–What Do They Mean? by Jon Schoonover, Ph.D.
The Alpha-Particle Irradiation Hypothesis: Entering John’s Gospel, Solving the Mystery of the Shroud
Andrew Silverman, M.D.
Natural, manufactured or ‘miracle’?
Most Rev. Michael Sheridan, Bishop of Colorado Springs
KEYNOTE: Science and the Mysteries of the Shroud
Using the Shroud of Turin Website
Raymond Schneider, P.E., Ph.D.
Dating the Shroud of Turin: Weighing All the Evidence
MCNP Analysis of Neutrons Released from Jesus’ Body in the Ressurrection
Joseph Accetta, Ph.D.
Speculations on the 14th Century Origins of the Turin Shroud
Modern Scholarship and the History of the Shroud of Turin
The Mandylion or the story of a man-made relic
Open forum regarding the future of The Shroud research
An Artist Explores The Facial Image of the Shroud of Turin
Diana Fulbright and Paolo DiLazzaro
Earthquake-induced Piezonuclear Reactions and the Inage on the Shroud of Turin: Critical remarks
Science and Semantics
Prof. Bruno Barberis
The Future of research on the Shroud
The Full Length History of the Shroud of Turin
This just showed up as newly published by the Holy Shroud Guild on YouTube on Nov 24, 2014: It features Fr. Otterbein discussing the STURP examination of 1978 (in two parts).
A paper, Othon de La Roche and the Shroud: An hypothesis between History and Historiography by Alessandro Piana (pictured) has just been published at Academia.edu. The introduction reads:
From the fourteenth century, when the Shroud appeared in the French village of Lirey, there are no historical gaps. Unfortunately, there isn’t a tradition of the precise way in which Geoffroy I de Charny has come into possession of an object of such importance . Although the period prior to the fourteenth century we have no certain news as well as that of the centuries that follow, not for this has ceased to carry out research and, most importantly, does not mean that we must hold closed adversely research on the ancient history of the Shroud, especially considering the significant acquisitions that direct examination have over the years accumulated . Even if it is accepted that the Turin Shroud and the cloth observed in Constantinople by the crusader knight Robert de Clari  (“Among other astonishing things there is a church called Saint Mary of Blacherne, where there is the sydoines (Shroud), in which Our Lord Jesus was wrapped and that every Holy Friday is lifted up vertically, so that the shape of Our Lord could be seen very well” .) were one and the same object, there still difficulties remain in establishing a chronology for the relic during the historical gap of more or less one hundred and fifty years, from 1204 in Constantinople to its reappearance in Lirey in the fourteenth century. Different hypotheses have been formulated .
In this paper, the author presents an additional hypothesis in an attempt to explain that intervening period during which the Shroud completely disappeared.
The paper goes from there through . . .
- THE “GREEK TRACK”
- OTHON DE LA ROCHE, MÉGASKYR OF ATHENS
- BLOOD-LINE OF OTHO DE LA ROCHE
- RAY-SUR-SAÔNE CASTLE
- THE SHROUD IN RAY-SUR-SAÔNE?
- THE SHROUD AND THE DE VERGY FAMILY
- FAMILY TREES
and concludes . . .
A set of elements make suppose transit of the Shroud in Athens, thank to Othon de La Roche, at the beginning of thirteenth century. To this Burgundy noble family are linked a series of attestations that, if further confirmed, would help to set Shroud arrival in Europe a long time before the middle of fourteenth century. At present this hypothesis appears the most likely, well-documented and able to give a series of ideas for further researches that other hypothesis cannot suggest. This work has to be considered as the seeds of ongoing research, not the end but just the beginning.
Today, the Holy Shroud Guild uploaded to YouTube two videos: Dr. Nitowski Part 1 and Dr. Nitowski Part 2. Both parts run about 21 to 22 minutes. The film title screens read, The Environmental Study of the Shroud in Jerusalem presents the Shroud of Jerusalem; produced and narrated by Sister Damian of the Cross, OCD. These video are so newly placed on YouTube that they both show no views as of 4:30 pm EST, today.
You can also read something about The Environmental Study of the Shroud in Jerusalem in Shroud Spectrum International, Number 17, Part 6:
A friend told me that the image is disappearing not because it is fading but because the whole cloth is getting darker while the image is not. Is that true? Can it be treated with something to prevent it from happening?
According to Bryan Walsh, Alan Adler offered the following comments at the Richmond Shroud Conference in 1999:
The image on the Shroud is a conjugated carbonyl. Since the image fibers are at or near saturation and the surrounding cloth isn’t, the surrounding cloth will gradually get darker and darker with time until the image first becomes a silhouette and later finally disappears altogether. It is imperative, therefore, that we MUST archive, using the best possible imaging techniques available, the entire Shroud if only to preserve it for posterity.
I don’t know if this information has been confirmed by others. It should be important to know this for sure. As for treating the cloth, I don’t know, but I very much doubt that anyone would want to. It certainly isn’t a painting in want of restoration. Much better to examine it now, as best we can, and continue to make high definition images for future generations.