Archive
Watertight Evidence
Just this morning Charles Freeman was writing in a comment:
… I shall not be the first nor the last to say that this was originally a painted linen. MacCrone, of course, and then we have the late and lamented expert on painted linens, Caroline Villers, who talks of the Shroud as ‘one of the best-known surviving medieval images on a textile support’….
And just this morning the Duluth News Tribune ran this letter from one of its readers, Kenneth L. Johnson, a retired chemist who was trained in microscopic analysis by Dr. Walter McCrone at the McCrone Research Institute in Chicago.
On Nov. 1, the News Tribune published an article headlined, “Shroud of Turin mystery deepens.”
The mystery to me is how this subject continues to get press coverage. In the 1970s, Dr. Walter McCrone examined a portion of the shroud that was purported to contain dried blood. He found no blood, but he did find red ochre and vermillion paint particles. Dr. McCrone, who literally wrote the book on the analysis of microscopic particles (“The Particle Atlas,” published in six volumes from 1973 through 1979), was eminently qualified to conclude that the shroud was a 14th century painting. The “scientists” who refuted his work had no qualifications to perform the analyses on which they claimed to rely.
In fairness to Charles, he writes:
I have had several responses that say that my views are plausible or that i seem to be on the right lines so I can only sow seeds . One day I hope some expert will come up with the watertight evidence!
I, too, would like watertight evidence. But I doubt it will be what Charles hopes for. Colin Berry has certainly demonstrated how weak Charles’ argument is. I also doubt, even with watertight evidence, that the belief it is a painting will ever fade – no pun intended, Charles.
Nevertheless, the images are real enough!
Our resident Kiwi, daveb of wellington nz, of late, has been mentioning Giovanna de Liso, repeatedly, as we continue to struggle with an explanation for the images on the shroud He has been talking about de Liso since at least April of 2013. Most recently — like a couple of hours ago — in a comment to Because I Don’t See It, he wrote:
I have yet to see a satisfactory explanation of how or why Giovanna de Liso obtained her Shroud-like images from her 12 years of seismic experiments. A protegee of Giulio Fanti, I cannot believe that she faked them. However, neither Fanti nor anyone else has come with what to me might be a satisfactory explanation. She claims that she only ever obtained images under very specific conditions, including the detection of radon! Nevertheless, the images are real enough! […]
And, Hugh Farey, our resident 60/40 skeptic, quickly responded:
Daveb is quite right about the possibilities of geological explanations; they just haven’t been explored or quantified sufficiently for anything much to be said about them. Yet. […]
That woke me up this morning. I realized it is time to read or re-read, as the case may be, Shroud-like experimental image formation during seismic activity by Giovanna de Liso.
The abstract reads:
Seismic oxidative phenomena on vegetal structures and ferromagnetic rocks, occurring only along parallel surfaces to the ground, led me to verify experimentally if, naturally, in conjunction with earthquakes, it is possible to form images with a 3D character similar to Turin Shroud image, of objects placed between the two edges of linen cloths folded in two and soaked with different solutions. Some similarities with the Shroud image were obtained only on ferromagnetic rocks, during seismic radon emission, with electrostatic discharges and geomagnetic variations, in agreement with Lattarulo s theoretical hypothesis.
Why did I not pay more attention when the paper was included in the Proceedings of the International Workshop on the Scientific approach to the Acheiropoietos Images in Frascati in 2010? Did it then seem too much off-the-wall? And now, not?
The Process of Resurrection
During 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?
Thomas 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?
Comment Promoted: The Punch Card Chart
Robert W. Siefker comments about posting, Available: Critical Summary Version 3.0
Dan, the “punch card chart” is not aimed at being “scientific” analysis. As clearly stated at the top of the chart with the word “judged”, this is TSC’s analysis. We have included only 17 image characteristics because we think that these seventeen, in and of themselves, can be used to evaluate image formation hypotheses that have gained at least some traction through the years. The chart itself does not stand alone. Appendix 1 gives our reasoning for each mark. Again it is judgment and if the image characteristics are indeed true, as we judge them to be, understandable to anyone. We also state that the The fall-through hypothesis cannot be tested or proven. In fact it is a very “unscientific” explanation as we acknowledge in its description and in the Conclusion. It just fits the data. Read it. Think about it in the context of the whole body of Shroud evidence.
Fair enough. I stand corrected. I was probably unfair. We still need to crawl through the details, however.
That doesn’t make sense …
… writes Andrew, who follows this blog while taking the train into work in the morning. Based on the shroud …
… does Jesus have blond or white hair? That doesn’t make a whole lot of sense if he was Jewish. Although there are no descriptions of what Jesus looked like in the New Testament, I think this would have stood out so much it would have been mentioned.
Maybe. I don’t know. We can only speculate. What are the odds? This is from the 1906 Jewish Encyclopedia under the subject of Hair (there may be something more current):
The true explanation of the existence of Jewish blonds has been the subject of lively discussions among anthropologists. Some believe that it is due to climate and environment (Pruner, Bey, Pritchard, Jacobs), while others attribute it to racial intermixture, particularly to the admission of Aryan blood into modern Jewry (Broca, Virchow, Schimmer, Ripley, and others). Elkind shows that the color of the hair is independent of the cranial index. Virchow’s investigations show that in the eastern or darkest provinces of Germany the proportion of blond types among Jews does not decrease; whereas in the Prussian provinces, which are predominantly blond, the Jews show the highestproportion of brunettes, and in Silesia, where the non-Jewish population is of very dark complexion, the Jews have a high percentage of blonds. The same has been shown by Schimmer to be the case in Austria. Andree ("Zur Volkskunde der Juden," pp. 34-40) points out that the fact that red and blond Jews are found in North Africa, Syria, Arabia, Persia, etc., is proof that intermarriage has had little to do with the production of the blond type in eastern Europe. He is of the opinion that there were blonds among the ancient Hebrews, and that the modern red and blond Jews are their descendants. Luschan agrees in this view. Jacobs attributes the erythrism of the Jews to defective nutrition, and shows that it is present not only among the European Jews, but also among those in Algiers, Tunis, Bosnia, Constantinople, Smyrna, and Bokhara, where the presence of Aryan blood could not be admitted.
Another thought: Ray Rogers and Anna Arnoldi in, Scientific Method Applied to the Shroud of Turin: A Review, wrote:
However, it has long been recognized that the images of the hair, moustache, and beard are anomalous. Figure 26 (sic, should be 27, shown here) shows a slightly contrast-enhanced view of the area of the face and hair. The density of the image is greatest in those areas. That can easily be explained by the inhibition of vapor diffusion through a mat of hair. Ammonia is first evolved from the lungs; therefore, amine concentrations would have been highest in the vicinity of the nose and mouth (moustache and beard).
Of course, this is assuming a diffusion model or something similar – a natural phenomenon.
Faint Images: The Case of the Shroud of Arquata
Over at Academia.edu, Paolo Di Lazzarro has posted an uncorrected proof of a paper, Non invasive analyses of low-contrast images on ancient textiles: the case of the shroud of Arquata by Paolo Di Lazzaro, Massimiliano Guarneri, Daniele Murra, Valeria Spizzichino, Alessandro Danielis, Arianna Mencattini, Veronica Piraccini and Mauro Missori. The paper is to be published late this year in in the Journal of Cultural Heritage.
Here is the abstract:
We present the results of the first in-depth measurements of the linen cloth of the shroud of Arquata, a precious copy of the Shroud of Turin, which dates back to 1653. The measurements aimed at finding the nature of the faint and low-contrast body impressions on the linen cloth, which are not produced by drawings or paintings as in the other copies of the Shroud of Turin. In general, the optical analysis and the imaging of low-contrast stains on ancient textile is a complex task, due to the irregular surface and the influence of spectrum, position and uniformity of the illuminating source on colour accuracy and rendition, A correct evaluation requires a multidisciplinary approach. We used noninvasive technologies. including imaging topological radar, laser induced fluorescence, absolute diffused reflectance and absorption spectra, which were previously used to study frescoes, paintings, antique papers, but were never exploited on ancient textiles. The combined results of our measurements and data elaboration allowed identifying the origins of the body impressions. of the stains simulating blood and of the other marks embedded on the linen cloth. Our results can be used to plan the proper long-seem conservation of the linen cloth and of marks on it.
Is the Shroud Real? Possibly.
The Shroud of Turin may be the real burial cloth of Jesus. The carbon dating, once seemingly proving it was a medieval fake, is now widely thought of as suspect and meaningless. Even the famous Atheist Richard Dawkins admits it is controversial. Christopher Ramsey, the director of the Oxford Radiocarbon Laboratory, thinks more testing is needed. So do many other scientists and archeologists. This is because there are significant scientific and non-religious reasons to doubt the validity of the tests. Chemical analysis, all nicely peer-reviewed in scientific journals and subsequently confirmed by numerous chemists, shows that samples tested are chemically unlike the whole cloth. It was probably a mixture of older threads and newer threads woven into the cloth as part of a medieval repair. Recent robust statistical studies add weight to this theory. Philip Ball, the former physical science editor for Nature when the carbon dating results were published, recently wrote: “It’s fair to say that, despite the seemingly definitive tests in 1988, the status of the Shroud of Turin is murkier than ever.” If we wish to be scientific we must admit we do not know how old the cloth is. But if the newer thread is about half of what was tested – and some evidence suggests that – it is possible that the cloth is from the time of Christ.
No one has a good idea how front and back images of a crucified man came to be on the cloth. Yes, it is possible to create images that look similar. But no one has created images that match the chemistry, peculiar superficiality and profoundly mysterious three-dimensional information content of the images on the Shroud. Again, this is all published in peer-reviewed scientific journals.
We simply do not have enough reliable information to arrive at a scientifically rigorous conclusion. Years ago, as a skeptic of the Shroud, I came to realize that while I might believe it was a fake, I could not know so from the facts. Now, as someone who believes it is the real burial shroud of Jesus of Nazareth, I similarly realize that a leap of faith over unanswered questions is essential.
My name is Dan Porter. Please email me at DanielRobertPorter@gmail.com
Bob Rucker: A Burst of Radiation Did Three Things
Alas, I could not find that Bob Rucker or his work was mentioned
anywhere in the Critical Summary.
I’ve noticed that as you age, you learn that when the morning coffee isn’t yet ready, the mind wanders somewhere between wakefulness and wackiness. Hey, I thought in this state, what does the Critical Summary have to say about this. Alas, I could not find that Bob Rucker or his work was mentioned anywhere in the Critical Summary. Maybe it was just me. Maybe it was too early in the morning to find such stuff. But then I did find this interesting paragraph on page 82:
I met Bob in St. Louis. Nice guy. Undeniably brilliant. Maybe he is on to something. But I’m just not there yet in being able to accept this or any other hypothesis, at least when it comes to how the image was formed. To restate with a bit of on-the-fly-rewrting of what I’ve said before, I say …
With regard to the image I’m stuck in the “it is inexplicable” camp.
You don’t like that? Well then you can consider Bob Rucker’s radiation, John Jackson’s cloth falling through a mechanically transparent body whatever that means, Tipler’s sphaleron quantum tunneling, Giulio Fanti’s corona discharge, Paolo Di Lazzaro’s ultraviolet (with or without the cloth falling through the body, Rogers’ Maillard reactions (quite natural if it could work but requiring every bit as much of a miraculous manipulation to produce such an image as any of the other byproduct of a miracle hypotheses would), Charles Freeman’s it’s-not-a-fraud painting (if STURP and Colin Berry are wrong) and Colin Berry’s fraud-by-Maillard if everyone else is wrong (which is not unreasonable to suppose). Or think of something else.
As for the C14 question, I’m also stuck in the “so far inexplicable” camp.
Here are some resources for understanding and thinking about Bob’s ideas.
Another Comment by Bob Rucker: Reaction to Ray Rogers’ Paper on Radiation
Abstract for the Following Paper
MCNP Analysis of Neutrons Released from Jesus’ Body in the Resurrection (54 Slides)
Notes for the 54 Slides
Video of the Presentation in St. Louis (1 Hour)
Shroud of Turin
Like this: