The Process of Resurrection

imageDuring the past several days, I have noticed several comments with the phrases “resurrection process” or the “process of resurrection.” Why do we think the resurrection was a process?

We are all familiar, at least in principle, with the way a caterpillar transforms into a butterfly. It is a process. We can make a time-lapsed movie of it and see each and every step. Some will say they see a miracle unfolding. Others will say it is nothing of the kind; it is a perfectly explainable biological process.

If you were to take the first frame and the last frame from the movie of the process, splice them together and pretend that nothing happened in between then you could pronounce and demonstrate with a very short, two-frame movie that a miracle transformation had taken place without a process.

The resurrection, if we are to believe in it, was a miracle. And if we are to take our knowledge from scripture alone, there was a before and after, a first frame so to speak and a last frame. There was nothing in between that we know about. So, why do we think there was a process? Why do we think, for instance, the body dematerialized such that a cloth might fall through it or that that the body might releases some form of energetic byproduct during the resurrection? Why do we think, as Mark Antonacci suggests that Jesus might have passed through a traversable Lorentzian wormhole in space-time or as Frank Tipler suggests that the process of resurrection might have been a form of electroweak quantum tunneling and the images on the Shroud the consequence of a Sphaleron field?

imageThomas Aquinas in Summa Theologica tried to explain that angels in going from one place to another did not pass through the place in between. Nor did they consume time doing so.

By this sort of local movement an angel may, at will, be present successively in several places and thus may be said to pass through the space between the first and the last place of the series. Or an angel may cease to apply its powers in the first place and begin to apply them in the last, not passing through the space between.

Since there is succession, that is, before-and-after, in the application of an angel’s powers, now here and now there, it must be said that an angel’s local movement occurs in time, and is not instantaneous. This time, however, is not measurable in our minutes or seconds; these units of time are applicable only to bodily movement.

For angels, at least in how they traveled, there is only a first frame and a last frame, so to speak.

Thomas was much into angels and was brilliant at logical speculation. We can leave it at that. We don’t need to agree with the saint. Nonetheless, this notion of his provides a useful metaphor for pondering supernatural action. There is in his imaginings a change of state and no measure of time.

Might the resurrection have been that way? What about other miracles? When Jesus healed the blind man was there a moment in time when the man’s eyesight was partially restored? When Jesus turned water into wine were there moments in time, no matter how brief, when the wine was still mostly water and when – perhaps fractions of nanoseconds later – the water was mostly wine?

Might the resurrection have been just a miracle with a before and after and no in between process?

The problem, for us in the shroud world, is we need something to get that image on the cloth.  Or do we?

What am I missing?

clip_image001Maybe it is because I haven’t had coffee yet today. Or maybe I’m just growing old. Stephen Jones wrote this baffling piece during  the past week:

… there is a 13th century wooden chest which according to de la Roche family tradition, was used to transport the Shroud from Athens to France, and indeed a label on it in modern writing states the family tradition that it was used by Otho de Ray to bring the "the Shroud of Christ … from Constantinople [in] 1206":

However, the style of the carving is late 14th century, although the bottom of the chest may be original[53]. The inner dimensions of the chest in centimetres are ~37.5 long x 16.5 wide x 25 deep[54]. This would neatly fit the 437 x 111 cms Shroud[55], if it were folded twelve times long and eight times wide, i.e. 437/12 = 36.4 cms x 111/8 cms = 13.9 cms[56]. This twelve by eight folds is a simple and economical folding arrangement of the Shroud, and since Othon’s family would be unlikely to know the true dimensions of the Shroud if they had never owned it, this ~37.5 cms long x 16.5 cms wide `floor plan’ of the bottom of the Ray-sur-Saône chateau chest, which is claimed to have once held the Shroud, is strong evidence that Othon de la Roche really did bring the Shroud with him from Athens (and before that from Constantinople) to his Ray-sur-Saône chateau in Burgundian, France in 1225!

Family tradition as evidence?

The bottom is maybe original?  What does that mean?  That the bottom is older than the rest of the chest? Did someone build this chest around an older bottom piece of wood?  Why?

Folded twelve times one way and eight times the other way? This is economical?  Can you really do so and have any semblance to the dimensions Stephen suggests? Try it with a bed sheet; just make the first fold widthwise and pretend you made it lengthwise. It will be close enough. Actually, I think Stephen meant fold it into twelfths and then eighths. Still, try it.

Thinking that the Othon de la Roche family would not have known the size of the shroud if they didn’t own it and hence would not perhaps have (or there wouldn’t be) a chest with a bottom that was 37.5 cm by 16.5 cm, which is only approximate to a speculated folding pattern does not seem to me strong evidence that Othon de la Roche really did bring the shroud from Athens.

What am I missing?

A Guest Posting by O.K.

The star with a strange light curve, the aliens, the Shroud
of Turin and Resurrection theories about it’s image
formations

O.K.

Abstract

Some reflections about natural and extraordinary (miraculous) explanations about
the Shroud’s image formation, with comparison to extraordinary claims regarding other sciences (here: astronomy).

For some time there is a great hype in the media (see for example Ian O’Neill: Has Kepler Discovered an Alien Megastructure? on Discovery.com or Sarah Kaplan: The strange star that has serious scientists talking about an alien megastructure, Washington Post, October 15) about the star designated as KIC 8462852. The star has been observed by Kepler space telescope, designed to detect extrasolar planets via transit method. Data gathered suggest that this star has a very atypical light curve, which characterize by irregularly shaped, aperiodic dips in flux down to below the 20% level. This is a quote from the paper (submitted, but not yet accepted, to Monthly Notices of the Royal Astronomical Society, one of the most respected peer-reviewed astronomical journals in the world -the preprint is available in arXiv repository) Planet Hunters X. KIC 8462852 – Where’s the Flux? by T. S. Boyajian et al. which describes the strange behavior of that star. The authors in section 4 give a list of several possible explanations for that phenomena:

     • Instrumental effects or data reduction artifacts?

     • Intrinsic variability?

     • Occultation by circumstellar dust clumps

     • Aftermath of catastrophic collisions in asteroid belt

     • Aftermath of giant impact in planetary system

     • Dust-enshrouded planetesimals

     • A comet family? (this is considered the most likely scenario)

So why the media hype? Because, according to some speculations, the observed light curve is also consistent wit a sci-fi kind scenario, namely the alien-built megastructure Dyson swarm orbiting around the swarm. This is also a kind of “explanation”, which can be tested, but -not surprisingly -the term “aliens” does not even appear in Boyajian et al. paper. Natural hypotheses are preferred first, which is -quite natural, actually. Scientists are rather expected to examine ordinary explanations (instrumental or natural phenomena) for unexpected observations, before going to extraordinary (extraterrestail life and advanced intelligent civilizations) – because as catch phrase says “extraordinary claims require extraordinary evidence”. Or should we go straightforward to the aliens, and claim that we “discovered” 1 them, citing as proof the atypical light curve of some star, which can be fitted to alien megastructure scenario (and disregard other explanations)?

What all of this has with regards to the Shroud? Simply in sindonology there is a notable camp that claims the image on the Shroud can only be explained via some effect directly associated with Resurrection (John Jackson’s “Fall-Through” hypothesis, Mark Antonacci “Historically Consistent Method”, various other scenarios involving radiation, neutron burst and so on). These claims have been raised again recently -just see shroudstory.com entries from the few last days: Proof of the Resurrection?, October 31, Bob Rucker: A Burst of Radiation Did Three Things, October 30. Plus recent editions of Colorado’s Center Critical Summary 3.0, and Mark Antonacci’s new book.

And I just ask: should we go straightforward to the aliens?

Don’t understand me wrong, I do not deny that those scenarios may be correct. I don’t deny that there indeed may be Dyson swarm around the star KIC 8462852 either. Simply: should we go first to extraordinary “Resurrection effect” explanations, or carefully examine all naturalistic theories first? Primacy of naturalistic explanations does not exclude the Resurrection event. Paul Vignon, for example, was a devout Catholic, but tried to explain the origin of the Shroud image in purely natural terms. He did not succeed, indeed, but this not lead him to accept so easily supernatural explanation, ignoring all more or less plausible natural scenarios. Had astronomers abandoned their attempts to explain atypical light curve of KIC 8462852 via purely natural means, instead jumped right to the aliens theory, everyone would consider them crazy eggheads. But in sindonology, going right on to the supernatural, without carefully considering everything else first, seems quite common, to my dismay.

But of course, the analogy is not fully corresponding. “Extraordinary claims require extraordinary evidence”, yes. But the Shroud is extraordinary on its own. It isn’t just some star, even with the most peculiar light curve. It isn’t just some cloth. It’s a cloth with a image of Man corresponding to what was described in the Gospels -which proclaimed Jesus (suffering the same way as the Man of the Shroud) the Savior and God Incarnate.

So maybe in case of the Shroud a different approach is justified?

Russ Breault will also be in St. Louis, November 15

After speaking on Friday and Saturday in Chester, Illinois, Russ Breault travels to St. Louis to speak at Incarnate Word Parish on November 15, 2015. The church’s website informs us:

Encounter the Shroud of Turin

imageIncarnate Word is pleased to sponsor international Shroud of Turin expert, Russ Breault on November 15, 2015 in our Kent Center at 7:30PM. Admission is free!

Russ Breault is bringing his FAST PACED, DRAMATIC, VISUAL, UNFORGETTABLE, BIG SCREEN EXPERIENCE titled "SHROUD ENCOUNTER" to Incarnate Word!  Russ uses over 200 images covering all aspects of the history, science, art and theories of how the image on the Shroud may have been formed.  He will have two small displays, as well as a full size 14 ft by 3.5 ft replica of the Shroud available for up-close viewing.

The Shroud of Turin (reportedly the burial cloth of Jesus Christ, bearing his image) is the most analyzed artifact in the world. At the direction of Pope Francis it will once again be on public display next year in Turin, Italy. Russ’ presentation has been called  "Tour de force", "Spellbinding", "Mesmerizing", "Riveting": and more.  He has appeared in numerous documentaries seen on History Channel, Discovery and CBS.  He was interviewed last year on Good Morning America for an update on the latest research concerning the Shroud. Russ has also lectured at some the country’s most prestigious universities including Duke, Penn State, Johns Hopkins, West Point, Cal State, Auburn, GA Tech, U Mass and many more.

Please plan to attend and explore the mystery of the Shroud. See you there!

Dematerialization you can’t argue with

Russ Breault to speak in Chester, Illinois


imageThe following poster tells us that my good friend Russ Breault will be speaking at a Supernatural Seminar Friday and Saturday, November 13 and 14, 2015, at the First Baptist Church in Chester, Illinois. Chester is a town on the Mississippi River about an hour’s drive south of St.Louis.

I notice, too, that the Senior Pastor at Sunrise Baptist Church in Las Vegas, Nevada, will be talking about UFO’s, Aliens and Demons. While it depends on who you believe, it should be noted nonetheless that in 1977, Chester was destroyed in a UFO attack. Wikipedia tells us:

In the January 1978 issue of Official UFO Pulp Fiction Magazine, editor Myron Fass claimed that UFOs had attacked and entirely destroyed (or in his words ‘Destructed’) the town of Chester, Illinois, on the night of August 2, 1977. After mainstream Press reporters interviewed Chester residents, who obviously suffered no UFO attack, Fass claimed the aliens had instantly rebuilt the town and erased most residents’ memories of the attack.[13]

Now. that is dematerialization you can’t argue with.


image

The picture of the church is from a Google car drive-by in August 2013.

Now you can read it online

Should anyone wonder what I think about the images of coins let me be clear:  IMHO, there are no images of coins over the eyes. I can’t see them and I don’t believe it is possible that the images could be there.


imageTHIS IS GOOD NEWS: Barrie Schwortz, according to the Late Breaking News at shroud.com has added…

The Dating of the Shroud of Turin from Coins of Pontius Pilate by Francis L. Filas, S.J. – 2nd Edition, Updated to June 1982. Although not widely accepted, this theory is nonetheless a part of Shroud research and has been referenced by a number of Shroud authors, so we thought it important to archive it on Shroud.com. Our thanks to Richard Bernatchez for sharing it with us.

Thumbs up In addition, in the archives of Holy Shroud Guild, you can find:

Storm cloud Should anyone wonder what I think about the images of coins let me be clear:  IMHO, there are no images of coins over the eyes. I can’t see them and I don’t believe it is possible that the images could be there. SEE  Dear Stephen E. Jones in this blog.

Want more on the “not widely accepted [coin] theory”?  These are a representative sampling of blog postings on this topic.

  1. The Forger and the Coins: One in a Gazillion with 13 Zeroes
  2. Coins on Eyes Issue Again
  3. An Excellent Analysis of the Coins-on-the-Eyes Issue
  4. More on Max Patrick Hamon and the Coin-on-Eye Issue

Paper Chase: New Paper on SEM Analysis of Pollen

imageI missed this recent paper. I only discovered it while reading through Barrie Schwortz’ Late Breaking News for the most recent update to shroud.com. Here is what Barrie reports:

Exploration of the Face of the Turin Shroud. Pollens Studied by SEM Analysis by Gérard LucotteArcheological Discovery, Vol.3 No.4, October 2015. Here is an excerpt from the abstract:

"We studied by SEM-EDX analysis the pollens on the Face of the Turin Shroud. A total of ten pollen grains were found; they were photographed, characterised and analysed. Three of them (pollens p6, p7 and p10) belong to Ceratonia siliqua, the carob tree; one of them (pollen p1) belongs to Balanites aegyptiaca (the palm tree of the desert), and another one (pollen p9) belongs to Cercis siliquastrum (the Judean tree). These three plants have their geographical distributions in the Near-East; that is indicative of a Palestinian origin of the Turin Shroud…"

FREE PDF:  The full paper (DOI: 10.4236/ad.2015.34014), richly illustrated with 23 photographs, is published in Scientific Research, an open access journal. The PDF file can be downloaded from the summary and abstract page.

Looking for Elephants in Ephemeral Clouds (Critical Summary 3.0)

Do those Justinian II Solidus coins look different?

BimageT writes:

Re: Critical Summary 3.0, pages 16 & 17. Can we go back to comments by Hugh Farey and Nabber on 10/22/15 & 10/23/15 and to something I wrote 7/9/15?  In the last two paragraphs of section 9.1, Jackson and company portray some very dubious information as though it was based on an important study. I love Fanti, but ask any art student and they will tell you this is simply how any artist might draw a neckline. Trying to compare it to an almost invisible wrinkle that may well be a modern day wrinkle is like looking for elephants in the ephemeral clouds. And if I buy this the authors have a bridge for sale. Right?

First, let’s look at what Critical Summary 3.0 says on pages 16 and 17, in part:

In 2015 Giulio Fanti and Pierandrea Malfi co-authored an important book entitled: The Shroud of Turin: First Century after Christ. The book includes a long and detailed chapter devoted to the numismatic investigation of the Justin ¡an II 692 solidus as well as other coins bearing an image of Christ. The authors provide an in depth presentation of the tight correlation between the Shroud and the numismatic characteristics of the 692 solidus coin. Their study includes an exacting evaluation of an extensive list of "coincidences" that echo and build on the Vignon and Pfeiffer characteristics. They performed a statistical evaluation on the whole set of "coincidences" and report In their study a certainty greater than 99.99% that the Shroud was the model for Justinian’s 692 gold solidus coin.

We have shown the 692 Justinian II solidus coin with a photographic negative of the Shroud face (body image). The negative image, which was not available until the year 1898, could not have been the archetype for the coin. The actual faint Shroud image had to be the archetype according to Fanti and Malfi. But the negative shows more clearly for our purposes an Interesting "macro-characteristic" of the Shroud that is visible only on close visual inspection of the actual Shroud cloth. In the negative it is an easily observed "characteristic" illustrating the detail and care that must have been taken by the coin engraver. The arrow points out this feature. It is a subtle double fold in the cloth just below the neck. In their book Fanti and Malfi have pointed out how this double fold is interpreted on the coin as the hem of Jesus’ garment.

Hugh Farey, on October 22, had written:

It’s a shame that this blog is not read more carefully. Although it is full of opinions and discussion, from time to time something appears which is easy to check and which refutes previous arguments. For instance, pages 16/17 of this paper is devoted to a comparison of the Enrie negative with a Justinian solidus, with special attention being paid to “a subtle double fold in the cloth just below the neck”. It is easy to check that this fold, subtle or not in the Enrie photo, simply isn’t present in the Pia photo, and was therefore an artefact acquired between 1898 and 1931. Any resemblance to a Byzantine coin is entirely coincidental.

Nabber responded the next day (with pictures)

I have just put the two negatives side-by-side, the Enrie photo from Shroud Scope, and the Pia negative from the Musée de l’Élysée, Lausanne – there is a clear match of the Enrie markings found below the throat, with the Pia negative in the same location. It SIMPLY IS PRESENT in the Pia photo, and any fair-minded person with normal eyesight can see it. But, there is none so blind as he who will not see….

And it went back and forth. The above picture may help.

To see what BT wrote in July, let’s here simply repeat the blog posting from then: Byzantine Coins Again.

  I think the Byzantine solidi are a meaningful part of a larger historical picture
by which I am persuaded the shroud is much older than its carbon dating suggests.

Is John Jackson and company pointing to something lower down?


BT, a longtime reader of this blogimage writes:

There are many depictions of Christ on Byzantine coins with features that correspond to features on the shroud.  But then there are the exceptions. Then too there are the questions about whether those features are really features at all.  This solidus is an exception. Look at the hair and beard on Christ. Yet the common motif of two parallel curved lines at the neckline of Christ’s shirt is maintained.  It also raises questions about the motif of parallel lines in the neckline of the garment. Fanti on page 113 of his new book compares the neckline on Jesus’ “dress” (shirt) to a “wrinkle on the neck (double-lined)” on the shroud. This is so for many solidi. But in this one we find this very same feature on the neckline of shirts worn by Justinian II  and his young son and co-emperor Tiberius. It is a common way of drawing a hemmed collar on a shirt, is it not?

imageYes.  But aren’t the co-emperors wearing armor (click on the above image to see a larger version)? And does that make a difference?  I also wonder what wrinkle we are referring to. In the Siefker, Propp, Koumis, Jackson and Jackson A Critical Summary of Observations, Data and Hypothesis (v 2.1) we see:

image

I always thought it was the more visible wrinkle. Was I wrong? Is John Jackson and company pointing to something lower down? It makes sense.

MORE:  We had an interesting discussion in the blog with 69 comments about the second-reign solidus in October of 2012 when Hugh Farey had asked:

The coins of Justinian II’s first reign (685 – 695 AD) are indeed remarkably shroud-like, and it is difficult not to think it was indeed the model. However, when, after a period of exile, Justinian returned to the throne (705 – 711 AD), the same sort of coins (with the same designation – Christus Rex Regnantium) have a closely shaven Christ with tightly curly hair. Can anyone suggest why the changed their mind about Christ’s appearance?

And we have had many other discussions in this blog about Byzantine coins:

I think the Byzantine solidi are a meaningful part of a larger historical picture by which I am persuaded the shroud is much older than its carbon dating suggests.

Note:  Critical Summary 3.0 has updated the picture used from 2.1.  Here it is. Do those coins in 2.1 and 3.0 look different?

image

The Confusing Holy Tunic of Argenteuil

“I am speechless. Good grief.”

Yesterday, Berry Schwortz in his website update posted Holy Tunic of Argenteuil To Be Displayed in 2016.  A simple phrase, “Although not directly related to the Shroud of Turin,” got a reaction out of O.K. He responded:

Actually, several comparisons between bloodstains on the Tunic and the dorsal image on the Shroud have been performed, one back in 1930s, and more recently by late Andre Marion in 1997. Here you have two scans from Marion & Lucotte book “Le linceul de Turin et la tunique d’Argenteuil” (which provides excellent overview of the scientific reasearch of the Tunic):

http://i.imgur.com/mlHGNXv.jpg

http://i.imgur.com/4r50OeU.jpg

They claim there is a match. If so, then we should say that the Tunic is directly related to the Shroud -and very important material evidence.

That got me thinking. Just three months ago, I posted Remembering an Earlier Posting About The Seamless Robe

imageSomeone just wrote:

I hope your are the right person to write.

On the blog "Shroud of Turin blog" there was an article on november 2, 2011 "A Reaction to Giulio Fanti’s Suggestion" there ist also a photo.

I’m part of a student group at University of Hannover, Germany planning an exhibition about a seamless shirt in Steinhude. For this would like to design a map of europe with all the seamless clothes we found during our research and we would like to use the pictures. Who has the licence of this photo and can allow us to use it?

My response was:

No, I don’t know who has the license for the photo. You might try doing a Google image search on tunique d argenteuil. From there you can try all the many websites who are using the image. Such is the nature of the internet.  Moreover (at least in the U.S.) the image may not be copyrightable just as photographs of the shroud are not according to the U. S. District Court for Southern New York which has held that exact photographic copies of public domain images could not be protected by copyright.

 

As I mentioned in August, I’d forgotten about the November 2, 2011 posting – that was four years ago today, to the day on All Souls Day. That posting was A Reaction to Giulio Fanti’s Suggestion. Here it is:

A reader writes:

clip_image001With regards to the SSG posting about the Argenteuil robe and carbon dating by Giulio, I am speechless. Good grief.

In the Catholic Church there are two competing claimants to the title of the seamless robe or chilote of Christ. Legendary accounts of the robe at Argenteuil’s provenance has it being given by the Byzantine empress Irene to Charlemagne in the 9th century. In other words it came by way of Byzantium. The earliest extant written records go back only to 1195 and describe it as a child’s garment. We can’t know otherwise by looking at it because it was cut up into many pieces during the French Revolution and each piece was hidden away in a different secret location. Today only few pieces remain that have been seamed together. Some do claim that it is the seamless robe but there isn’t any good evidence for doing so.

A robe at Trier is an alternate claimant.  Like the Argenteuil robe it only has a certain documented history that goes back only to the 12th century, though legend takes it back to St. Helena. Over the years it has been repaired and patched so much that it is hard to tell what might be authentic and what might not be. It is as good a candidate as the Argenteuil robe.

The claims don’t end there. Allegedly, the robe, or at least some piece of it, is to be found in the Patriarchal Svetitskhoveli Cathedral in Mtskheta, Georgia, brought to that city by a Jewish Rabbi called Elias who bought the entire robe from a soldier who was present at the crucifixion. It is as good a story as any and I suppose it more likely true than the other stories. Portions of this robe are found at the Cathedral of St. Peter and St. Paul in St. Petersburg, Kiev’s Sophia Cathedral and the Moscow Cathedral of the Dormition.

The Shroud of Turin, on the other hand, has a respectable history going back to the Hymn of the Pearl, the letters of Sister Egeria, the Mozarabic Rite, John of Damascus, the capture by Curcuas and the subsequent witness of Gregory Referendus and Constantine VII and the Pray Manuscript. All of this would be almost worthless information were it not for the distinct, still inexplicable image on the Shroud.

The Sudarium has a reasonably well documented history back to the seventh century. From bloodstains there are reasons to believe that these two cloths covered the same body at about the same time. The idea that they might have been forged, both or one or the other, to have such similar bloodstain patterns is implausible to anyone who traces their possible paths during the Medieval. The Shroud and the Sudarium have been carbon dated with very dissimilar results. There are valid reasons to doubts the correctness of those dates independent of their differences.

To throw the Argenteuil robe into the mix with the Shroud and Sudarium and claim that a series of undesirable radiocarbon dates suggest some supernatural aura attached to Jesus as a source of c14 rejuvenation is preposterous beyond scientific embarrassment.

 

On November 6th, two years later, there was also  Of Similarities: The Tunic of Argenteuil and the Shroud of Turin

By email, Joe Marino sends along some very interesting quotations from the new book, Witnesses to Mystery: Investigations into Christ’s Relics by Grzegorz Gorny (Author) and Janusz Rosikon (Illustrator). They are from a chapter “on the little-known ‘Tunic of Argenteuil,’” Joe writes, “believed to be the robe mentioned in Mt 27:31 and the tunic mentioned in Jn19:23-24.”:

In 1998 scientists at the Optics Institute in Orsay decided to compare the bloodstain patterns on the Tunic of Argenteuil and on the Turin Shroud  They created realistic and rotational computerized geometric models of what the tunic would look like if worn by a man of the same physical stature and morphology as the man depicted on the shroud.  The result was absolutely bewildering:  it turned out that the bloodstains on the tunic were aligned exactly with the imprinted wounds visible on the shroud.  Overlaying both images drove the scientists to the conclusion that both clothes were stained by the same bleeding man.

[…]

Fall Update to shroud.com

Here it is, as promised, and right on time. In an email to subscribers, Barrie Schwortz writes:

We are happy to announce that our major Fall Update is now online! Just visit our Late Breaking Website News page for all the details.

This update leads off with my full report on the 49th annual Ahmadiyya Muslim Community Jalsa Salana UK Convention that was held in Hampshire, England, in August of this year, where I was invited to speak by the publishers of the highly respected 113 year old journal, The Review of Religions. I was joined by Pam Moon, who displayed materials from her beautiful Shroud of Turin Exhibition, including a lifesize Shroud replica and lifesize prints. The article also includes many photographs and videos from the event.

We have also added the next ten issues of Rex Morgan’s Shroud News, a report on the Children’s Museum of Indianapolis Exhibit, a memorial for the passing of two long time Shroud researchers and an article about another relic that is of interest to Shroud researchers.

You will also find a large selection of recently published Shroud articles and papers, a list of recently published books and newly released videos, news of a special sale on our backlit Shroud transparencies in PhotoGlow frames from our Website Store page, important information about our 20th anniversary update coming on January 21, 2016and much more.

This update is a big one and should keep you busy through the holidays, so enjoy reading all the new material!…

CONTRIBUTE:  With this update, STERA, Inc. begins its annual fundraising campaign.  STERA, which operates shroud.com is a 501(c)(3) Nonprofit. Here is a Financial Summary. As you can readily see by it, even a small tax-deductible contribution can make a big difference.

Here is a linked up table of contents for the Late Breaking Website News page:

Picture is inline at shroud.com. Caption reads:  “Arif Khan and Barrie Schwortz on Live TV to 50 Million Viewers in Africa. … ©2015 Review of Religions

Way Too Early This All Saints Day

imageSo it is way too early in the morning for a day when the clocks are turned back to standard time. While waiting for the Fall Update to shroud.com, promised for today, I spotted this picture on the Holy Shroud Guild Facebook page.  Mark Pedro posted it and wrote, “A digital artist took all the renditions of the man of the shroud and came up with this picture.”

It looked familiar.  It looked like the portrait by Ariel Agemian based on the image on the Shroud of Turin..  But then again, it was slightly different if you looked closely.  A bit of image Googling turned this up on Flickr. Someone named Boatshallow, back in 2010, wrote:

Jesus Christ, what did he really look like? I made this picture by combining several Jesus images made by artists throughout centuries. Here is one view on this matter.

He also made an interesting video using this image.

 www.youtube.com/watch?v=u0gVyEX-PkE

This video tells about God who is present and can be found anywhere through faith in Jesus Christ. Just let him into your Heart to be your friend that never lets you down.
I made the picture of the man in video through combining several Jesus pictures into one with Imagemorph.

What he really looks like? I think that is not important. But for me it is great to know (and believe) that one day we will see Him face to Face.
He can give so much more to you than you can ever imagine. You never need to be lonely anymore. He will give you such Joy that you can’t find anywhere else. Just give Him a chance : )

[…]

Music: Grace, from Michael W. Smiths Album New Hallelujah, 2008

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