Shroud of Turin Blog

An opinion piece,  What It Means to Worship a Man Crucified as a Criminal by Peter Wehner, a Senior Fellow at the Ethics and Public Policy Center in Washington D. C., appeared yesterday in the New York Times.  I recommend it:

During a Christmas break while I was a student at the University of Washington, I tuned in to a show that influenced the trajectory of my faith, quite by accident. It was a broadcast of an hourlong “Firing Line” interview in 1980 between William F. Buckley Jr. and Malcolm Muggeridge, the British journalist who late in life converted to Christianity.

In the course of the interview, Mr. Muggeridge used a parable. Imagine that the Apostle Paul, after his Damascus Road conversion, starts off on his journey, Mr. Muggeridge said, and consults with an eminent public relations man. “I’ve got this campaign and I want to promote this gospel,” Paul tells this individual, who responds, “Well, you’ve got to have some sort of symbol.” To which Paul would reply: “Well, I have got one. I’ve got this cross.”

“The public relations man would have laughed his head off,” Mr. Muggeridge said, with the P.R. man insisting: “You can’t popularize a thing like that. It’s absolutely mad.”

The reaction of Mr. Muggeridge’s imaginary P.R. person is understandable. The Episcopal priest Fleming Rutledge has written that until the accounts of Jesus’ death burst upon the Mediterranean world, “no one in the history of human imagination had conceived of such a thing as the worship of a crucified man.” And yet the crucifixion — an emblem of agony and one of the cruelest methods of execution ever practiced — became a historical pivot point and eventually the most compelling symbol of the most popular faith on earth.

This is a repeat posting from 2011. Today being Holy Thursday or Maundy Thursday, it seems like a good day to revisit the subject.  To my way of thinking, the subject gains gravitas mainly because it was proposed by John and Rebecca Jackson. 

Salvador Dalí, The Last Supper

Every now and then we hear that the Shroud of Turin might have been a tablecloth used at the Last Supper before it was Jesus’ primary burial cloth.

I’m not convinced. I’m not convinced that a tablecloth was used by most or any Jews at the time of Christ. And if so, does it even matter?

A paper, Was the Shroud of Turin also the Tablecloth of the Last Supper? by John and Rebecca Jackson appears on the web, in Italian. (I’m looking for an English version). In the meantime, if you are not proficient in Italian, you can use Google Toolbar or Microsoft Bing to read a reasonable translation in English. Here are the first four paragraphs as translated by Google:

In this paper we present the hypothesis that the relic of the ‘ Last Supper , that the cloth was used for the table, still exists. For reasons which we will discuss, we will show that this tablecloth, a requirement for the Jewish Passover is the time of Christ, in fact, the Shroud of Turin. We believe that the Shroud of Turin is at the same time, the burial cloth of Jesus and the cloth for the Lord’s Supper served. If so, it would represent an important archaeological evidence of the first Eucharist.

We present our study only as a hypothesis that we wish could provoke further scientific research. This study represents a further deepening of what has been presented at the Conference on the Face of Faces, Christ, held in 1998. ¹ We argued, then, is that the Shroud of Turin, exposed to Constantinople in the eleventh and twelfth centuries, was actually the burial cloth of Jesus is that the fire occurred in 1532 meant that the test did the carbon be more recent than it actually was. ² also indicate several studies showing that the Shroud and its image has different features, cultural and ethnological Jewish origin that proved it to be placed in the first century ³ .

If the Shroud of Turin is the actual, historical burial cloth of Jesus Christ, then it would have to be present at the historical foundation of the Church when it is extended out of its cradle of Judaism. After the events of the Gospel of the Passion, Death and Resurrection, began immediately powerful currents of traditions, theologies and liturgies based on the Resurrection. If the Shroud was the property of the original Judeo-Christian communities, it is then possible, and perhaps inevitable that it (the Shroud) was involved in the dynamics of development and growth of the early Church.

Noting that writing and art were used to obtain information on the history of the Shroud, we suggest that the Liturgy of the Church is also another potential vehicle of historical information that can be examined.

Rabbi Samson H. Levey, Emeritus Professor of Rabbinics and Jewish Religious Thought at Hebrew Union College, Los Angeles, provides some answers to the question. This appears on Barrie Schwortz’ shroud.com website.

I. To get a clear picture of Jewish life and practice during the first two centuries C.E. we must rely on the primary Tannaitic sources, namely the Mishnah, the Tosefta and the other Tannaitic passages dispersed throughout the Talmudim of Babylon (Bavli) and of the Land of Israel (Yerushalim).

During this period, a table was used for meals… We find no evidence that the Jewish people used different tables for the Sabbath and festivals, including Passover, than they ordinarily used; although they probably subjected it to a thorough cleaning, same as the rest of the house, to clear away the leaven immediately before Passover. (Mishnah, Pesahim, Ch.1 et passim)

What did the table look like? It had a square top (sometimes also a square bottom), usually made of wood, (Mishnah Kelim 16:1), pottery (Mishnah Kelim 2:3); overlaid with marble (ibid 22:1). It usually had three legs (ibid 22:2), and could accommodate three or four people. For larger groups, such as weddings, long boards were used (called dahavanot) (Tosefta Kelim, Baba Metzia, 5:3).

II. Table Cover: Food was ordinarily eaten off the bare table top (Bavli, Baba Batra 57b), and only the intellectual elite seem to have used a cloth to cover part of the small table for use as napkins to wipe their lips after eating (ibid). According to Maimonides, the Mishnah refers to a leather table covering (skortia), probably designed to protect the table from the elements (Mishnah Kelim 16:4). The only explicit reference to “a cover for tables” (Mishnah Makshirin 5:8) is explained as a sheet spread over the food (not the bare table) to protect it from flies and other insects. (M.Jastrow, Dictionary, vol.II, p.1396, col.1, bot. sub Kesiyah, Cf. P.Blackman, Mishnah VI, 682).

III. A sheet of any cloth, including a mixture of materials (shatnez) may be used as a shroud (Mishnah Kilayim 9:4). It is unlikely that one would be buried in an unclean sheet. The Tannaitic principle is expressed by Rabbi Meir (second century), that at the Resurrection the dead will arise wearing the same garments in which they were interred, and unclean raiment would be a disgrace (Bavli Sanhedrin 90b). Rabban Gamallel (first century) instituted the use of a plain linen shroud for everyone (Bavli Moed Katan 27b. Cf. Matthew 27:59).

Pray for the safety of the firefighters. Pray for the church. And pray for treasures of art and relics.

Bravo. Well done!

The website:  shroudphotos.com

An amazing, well-organized collection of Vernon D. Miller’s 1978 photographs of the Shroud of Turin. The photographs are zoomable and scrollable in your browser (I tested with Chrome and Windows Edge). Easy download buttons are provided for all the photographs, presumably, so you can get the best resolution available for each photo.

I tested the download buttons with Chrome.  It worked well.  I have not analyzed the images for resolution.  But with a bit of two-finger stretching on my iPad, I’m guessing it is knock-your-socks-off great.

Notes accompany the photographs. For instance, for the exhibit partially shown here, we find the following description. Of course, your interpretations might be different:

Image 001 (Section 1A)

DESCRIPTION: The Descriptive Photo is the Shroud cloth that is accompanied by a description of the visible marks seen on the cloth.
IMAGE: Full image
MAN SHROUD IMAGE: Negative
OTHER: Description

For another photograph, we find something like this with film, lens and shutter details.

Image 005 (Section 1B)

DESCRIPTION: Full image
PHOTOGRAPHY INFO: TRI-X copies of Mosaic 048 f/16.5 at 1 sec (Fui N M) (2.9 f pm Gamma .95) (notches in film)
IMAGE: Full image
MAN SHROUD IMAGE: Negative
OTHER: Mosaic

From the about page because it is important:

License for Photos

The opportunity of accessing photos from this website carries the obligation to follow the license agreement HERE. Essentially these high quality photos are available to you but they must not be placed on any website without prior written permission; they may be used for other purposes as stated in the license. In downloading any of these photos, the license should be adhered to and credit for these photos should be clearly displayed in the following manner:

“@ Vernon Miller, 1978. No unauthorized reproduction of Material on other Websites is allowed without prior written permission from the shroudphotos.com copyright holder. Original photos are available for free at http://www.shroudphotos.com”.

The License above applies only to the photos on the website. The copyright holder for the website vww.shroudphotos.com and its text, is D’Muhala and Lavoie Trust, 2018, All Rights Reserved. No part of this website, except as otherwise herein stated in ‘the license’, can be copied without written permission from the copyright holder.

(Also see the article at Catholic News Agency website dated April 11, 2019 )