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A small catholic on relics

November 27, 2014 4 comments

imageBill 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.

St. Louis Videos

November 26, 2014 17 comments

imageRuss 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.

imageThe following presentations from the St. Louis Conference can now be found on YouTube.  Links to them, as shown below, are from Russ’s site:


Frederick Baltz, M.D.

A Galatian Sojourn of the Shroud of Turin? Pollen, Paul, and a Public Portrayal of Christ

Video

Emanuela Marinelli

The Shroud and the iconography of Christ

Video

Daniel Spicer, Ph.D. and Edward Toton, Ph.D.

Charge Separations as the Mechanism for Image Formation on the
Shroud of Turin

Video

Robert W. Siefker

The Shroud: A Critical Summary of Observations, Data and Hypotheses Version 2.0

Video

Barrie Schwortz

Remembering Ray Rogers: A Personal Reflections On The Man And His Work

Video

Rev. Peter Schumacher

Study of Shroud Feature Evidence Using Video and Photogrammetric Analysis Methods

Video

Daniel C. Scavone, Ph.D.

Constantinople Documents as Evidence of the Shroud in Edessa

Video

Charles Mader, Ph.D.

The Raymond Rogers Computer Archive

Video

Ivan Polverari

From the Mandylion to the Shroud

Video

Veronica Piraccini

The prodigious painting "From the Impression of Jesus"

Video

Pam Moon

Further evaluation of the radiocarbon samples

Video

Flavia Manservergi and Enrico Morini

The hypothesis about the Roman flagrum: some clarifications

Video

Paul C. Maloney

Joseph M. Gambescia, M.D. and the Position of the Feet on the Shroud of Turin. The History of an Investigation

Video

Giulio Fanti and Roberto Maggiolo

About the Second Image of Face Detected on the Turin Shroud

Video

Art Lind, Ph.D. and Mark Antonacci

Hypothesis that Explains the Shroud’s Unique Blood Marks and Several Critical Events in the Gospels

Video

Kelly Kearse

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**

Video

Tony Fleming

Biophotonic Hypothesis of the Turin Shroud

Video

Guilio Fanti

A Dozen Years of Shroud Science Group

Video

Closing Remarks

Closing Remarks; End of Conference

Video

Russ Breault

Theology of the Shroud (7 Secrets of the Sacred Shroud)

Video

Cesar Barta, et al.

New discoveries on the Sudarium of Oviedo

Video

Prof. Bruno Barberis

Shroud, science and : dialogue or conflict?

Video

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

Video

David Onysko

The Shekinah Glory of the Lord and the Shroud of Turin

Video

Robert Villarreal

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

Video

Andrew Silverman, M.D.

Natural, manufactured or ‘miracle’?

Video

Most Rev. Michael Sheridan, Bishop of Colorado Springs

KEYNOTE: Science and the Mysteries of the Shroud

Video

Barrie Schwortz

Using the Shroud of Turin Website

Video

Raymond Schneider, P.E., Ph.D.

Dating the Shroud of Turin: Weighing All the Evidence

Video

Robert Rucker

MCNP Analysis of Neutrons Released from Jesus’ Body in the Ressurrection

Video

Joseph Accetta, Ph.D.

Speculations on the 14th Century Origins of the Turin Shroud

Video

Jack Markwardt

Modern Scholarship and the History of the Shroud of Turin

Video

Sebastien Cataldo

The Mandylion or the story of a man-made relic

Video

Forum

Open forum regarding the future of The Shroud research

Video

Roger Bassett

An Artist Explores The Facial Image of the Shroud of Turin

Video

Diana Fulbright and Paolo DiLazzaro

Earthquake-induced Piezonuclear Reactions and the Inage on the Shroud of Turin: Critical remarks

Video

Mark Antonacci

Science and Semantics

Video

Prof. Bruno Barberis

The Future of research on the Shroud

Video

Jack Markwardt

The Full Length History of the Shroud of Turin

Video

Fr. Otterbein Discussing the STURP Examination

November 26, 2014 1 comment
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Newly Published Paper: Othon de La Roche and the Shroud by Alessandro Piana

November 26, 2014 3 comments

imageA 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 [1]. 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 [2]. Even if it is accepted that the Turin Shroud and the cloth observed in Constantinople by the crusader knight Robert de Clari [3] (“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” [4].) 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 [5].

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.

Environmental Study of the Shroud in Jerusalem Videos

November 25, 2014 13 comments

imageToday, 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.

Check out the following (this & page 1, page 2, page 3) at the Holy Shroud Guild.

You can also read something about The Environmental Study of the Shroud in Jerusalem in Shroud Spectrum International, Number 17, Part 6:

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Is the image disappearing?

November 25, 2014 3 comments

imageA reader asks a question:

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. 

St. John of the Shroud: Priest, Servant of the Priest, Cousin to Jesus

November 25, 2014 8 comments

imageIn his serialized attempt to convince us that Jesus took his burial shroud with him following his resurrection and gave it to John the Apostle who was the servant of the priest mentioned in a fragment of text from St. Jerome that quotes the Gospel of the Hebrews, Stephen Jones explains that Jesus and John were first cousins and that the Apostle John was also a priest.

I know that, didn’t I? Did I?  If so, I didn’t know why. Very ingenious analysis by Stephen:

Mark and Mathew evidently record the three prominent women disciples standing by the Cross after Mary, the mother of Jesus, had been taken by the Apostle John (Jn 19:26-27), her nephew (see below), to his home[11]. That the remaining three women mentioned are the same group in each account is shown by Mark listing "Mary Magdalene, Mary the mother of James, and Salome" as the women who went to the tomb in the early morning after the sabbath to anoint Jesus’ body (Mk 16:1).

That means that Jesus and Apostle John were first cousins:

[ . . . ]

Mary was also a "kinswoman" of Elisabeth, the mother of John the Baptist (Lk 1:36 YLT)[13]. The Greek word for "kinswoman," sungenis, is simply the female of sungenes "a kinsman" (Mk 6:4; Lk 1:58; 2:44; 14:12; 21:16; Jn 18:26; Ac 10:24) including "of tribal kinship" (Rom 9:3; 16:7,11,21)[14]. Elizabeth was one of the "daughters of Aaron" (Lk 1:5), that is, she was of priestly descent and the daughter of a priest[15]. Therefore Mary, and Salome her sister, were descended from David (Lk 1:32) and so were of the tribe of Judah (Mt 1:1-6; Lk 3:30-31) and also they were descended from Aaron, and so were of the tribe of Levi (Ex 6:16-20). There is no contradiction in this, as while a priest had to be a descendent of Aaron, he was not required to take a wife from the descendants of Aaron but the only requirement was that she was an Israelite virgin (Lev 21:1,7,14)[16]. The conditions of Jesus’ descent from David (Mt 1:1; Rom 1:3; 2Tim 2:8; Rev 22:16) are satisfied if at least one of Mary’s parents were of Davidic decent[17].

Therefore, for the Apostle John, the son of Salome, to be a priest, it was only necessary that his father, Zebedee (Mt 4:21; 10:2; Mk 1:19; 3:17; 10:35; Lk 5:10), was of Aaronic descent and therefore was a priest[18]. And that would have been so if Mary (and Salome’s) father, Heli (Lk 3:23)[19], i.e. "Eli" – a priestly name (1Sam 1:9; 2:11; 14:3), was a descendant of Aaron and therefore a priest[20]. And that would have been the case, if the father of Elisabeth, who was Mary’s and Salome’s kinswoman, was a brother of Zebedee, John’s father. Further Biblical confirmation that John was a priest is found in Jn 20:4-8, where John reached the empty tomb first but did not enter it until after Peter went in and confirmed that Jesus’ body was not there. It was forbidden for a priest to enter a tomb[21] where he might make contact with a dead body and so become "unclean" (Lev 21:1-3)[22].

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