Guido Pagliarino - Sindòn The Mysterious Shroud Of Turin

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This essay divulges what the research has established about the famous Shroud of Turin, and  it is not intended to persuade to believe that the Cloth of Turin really wrapped the body of Christ a couple of thousands year ago.
The author returns several times to certain subjects, according to different perspectives: the reader does not consider such reiterations as not necessary and involuntary: the work includes a general introductory part - at some point, considering it useful, already with in-depth studies, as for the medical conclusions of the anatomopathologist Pierluigi Baima Bollone - and a section, divided into chapters, specifically dealing with particular topics already covered in the first part, for example the photographs of the Shroud, and a chronology.
This essay has been updated several times by the author.
The essay is not intended to persuade to believe that the Sheet of Turin has really wrapped the body of Christ a couple of thousand years ago or, as commonly said, that it is authentic- 
On the other hand, authenticity can also mean something else, you can say the Shroud preserved in Turin is the Cloth that wrapped body of Christ, but it could be different than simply assume that an item is two thousand years old; and if I do not take a position on the fact that this famous Sheet wrapped Jesus, I suppose that the reasons for thinking that the Shroud is very ancient are prevailing, as there are currently lots of evidence to support it and only two against, of which only one seems objectively to be considered: the radiodating tests on Shroud samples which determined the age of the Sheet at lower medieval period; but they are increasingly disputed by Christian experts, scientifically and not only. The other reason against the Shroud is a prejudice, that comes both from anticlerical laity
and from the majority of the Christians Reformed, preclusion that leads the first to ignore the theme, and sometime to mock it; and leads the Protestant believers to condemn the veneration of the Shroud, which they consider to be a mere ”symbol” created by human hands: they follow the Old Testament condemnation of ”make for yourself images”, historically born for anti-idolatrous reasons, although Catholics argue that the prohibition existed only before God was incarnated in Jesus, showing himself to the world as ”image”, that is as carnal human figure, without any possibility to be confused with graven images; there are, moreover, Catholics who deny authenticity, in the sense that the Shroud isn't precisely the one that wrapped Jesus , and you can find Protestants which assume it is authentic, at least in the second sense of the term or even in the first. In any case, it should be stressed that the Christian faith is not based on the Shroud of Turin but, historically, on the oral witness of the Apostles on Christ’s resurrection, gathered within the first century in the books of the New Testament and come down to us because it was preserved by the Church over the centuries, with systematic control of matching between the new copies and the previous ones, starting with the oldest.
With this spirit comes the second edition of the essay of Guido Pagliarino on the Shroud, , carried out considering new data and correcting a couple of inaccuracies in the book released years ago
The author returns several times to certain subjects, according to different perspectives: the reader does not consider such reiterations as not necessary and involuntary: the work includes a general introductory part - at some point, considering it useful, already with in-depth studies, as for the medical conclusions of the anatomopathologist Pierluigi Baima Bollone - and a section, divided into chapters, specifically dealing with particular topics already covered in the first part, for example the photographs of the Shroud, and a chronology.

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Icon painted in tempera – Church of “San Bartolomeo degli Armeni” in Genoa

According to various Greek Arab and Syriac traditions in the middle of the - фото 10

According to various Greek, Arab and Syriac traditions, in the middle of the 10th century the Eastern Emperor Romanus I Lecapenus wanted the mandylion to be moved to Constantinople. The Edessa Christ's Face was identified and venerated as an acheropito, or “not made by human hands” 21.. The region of Anatolia was ruled by the Turks, who regarded the mandylion to be the protector of the city, being Muslims and considering Jesus as the second most important prophet after Muhammad 22. In the spring of A.D. 943, the Emperor Romanus I declared war on the Turks to claim the mandylion's protection and, after sending a powerful army led by General John Kurkuas, conquered Edessa. The Byzantine general asked the emir of the defeated city to deliver the mandylion, in the meantime hidden by the besieged; in order to achieve his goal, he offered indulgence to the inhabitants, released 200 prisoners and promised to pay 12,000 precious metal coins (maybe silver coins, or even gold coins). The emir accepted and handed over the sacred relic to Kurkuas, despite the protests of the people. The mandylion arrived in Constantinople on August 15th 944, during the day of the Assumption of the Virgin Mary (at that time, Dormition of the Mother of God). The mandylion – or the Shroud folded? - was kept in the Pharos chapel adjacent to Boukoleon, the palace of Romanus I.

A miniature painting of the Skilitzis Code, a Byzantine manuscript produced between the 11th and 13th century, and currently kept at the Madrid National Library, shows the handover of the mandylion to the Emperor Romanus I Lecapenus (sided by the Patriarch of Constantinople Theophylact and dignitaries). In the middle of the picture below, it is clearly visible the almost three-dimensional image of Christ rising from the cloth:

On August 16th 944 AD the day after the mandylion arrived in Constantinople - фото 11

On August 16th 944 A.D., the day after the mandylion arrived in Constantinople, the Archdeacon and Referendarius of the Cathedral of Hagia Sofia Gregory, in charge of official relations between the Patriarch and the Emperor, pronounced a sermon concerning the event from the cathedral pulpit. The respective manuscript is preserved in the Vatican Archives (Cod. Vat. Gr. 511, ff. 143-150v, classified as De Christi imagine Edessena 23). After talking about the image arrived from Edessa in the current year 6452 (according to the biblical dating, corresponding to A.D. 944), Gregory passionately described the mandylion, which he called shroud, clearly in reference to the three synoptic Gospels (Matthew, Mark and Luke)which, unlike the John's Gospel, used that term. About the image, Gregory said: “Imprinted only by the agony sweats from the face of the Originator of Life, falling like drops of blood,and by the finger of God. For these are the beauties that have made up the true imprint of Christ; since, after the drops fell, it was embellished by the drops from his own side. Both are highly instructive: blood and water here, there sweat and image. Oh equality of realities, since both have their origin in the same person; the source of living water can be seen and it gives us water, showing us that the origin of the image made by sweat is, in fact, of the same nature as the origin of that which makes the liquid flow from the side. Gradually you get used to something you had never seen before and whose eyes and mind had no experience. An image not outlined on the edges, that fades into nothing, that if you approach it, pale and disappear, and if you move away it reappears; a color faded, very pale, that you could not define, almost out from the chromatic scale; two long imprints of a naked body, front and back, so strangely and illogically put next to each other; a quantity of bloody signs, also imprinted on a skin in a supreme rigor mortis […] before plunging into that long speechless contemplation that is always, for anyone, the first shroud watching. The first impact with the shroud, is for everyone a long look at a long silence”.

Obviously, the use of the term shroud in that old sermon is not an evidence that Gregory wished to refer to the Shroud of Turin. However, it is really important he mentioned the full body of Jesus, and not only his face, because it suggests that the relic was a burial cloth and not a simple handkerchief.

A 15th century miniature representing the Latin conquest of Constantinople

In 1204 AD a tragedy took place the Byzantine Empire was sacked by the army - фото 12

In 1204 A.D. a tragedy took place: the Byzantine Empire was sacked by the army of the Fourth Crusade, which was called by Pope Innocent III to reclaim Holy Land from Muslims, without achieving such purpose. On April 12th, Constantinople was conquered, with horrible massacres and awful looting of treasures and holy relics. If it's true that only the First Crusade had strong idealistic motivations, besides the usual economic and power reasons, before the 1204 events the Christians never reached a such level of cynical and bloody profiteering. Count Baldwin IX of Flanders was in charge of the abject expedition, and under his command the French knights William of Champlitte, Geoffrey of Villehardouin, Othon de La Roche (Duchy of Burgundy) and the Italian commanders Boniface of Montferrat and Enrico Dandolo (Doge of Venice) participated to the crusade. When the Latin Empire was finally established, the Byzantine's territories were apportioned between the winners, except for the Doge of Venice who was ninety years old and very ill. Count Baldwin of Flanders was crowned as Emperor Baldwin I in the cathedral of Constantinople, Hagia Sofia, with a lavish ceremony. William of Champlitte became Prince of Achaea; Geoffrey of Villehardouin Prince of Morea; Boniface of Montferrat King of Thessalonica. Finally, but his figure is the most important in our history, Othon de La Roche became Duke of Athens and Thebes. Meanwhile, the mandylion (or the Shroud?) was stolen during the looting from the church annexed to the imperial palace of Blachernae by unknowns. Was it hidden in Athens? We can presume it by reading the copy of a letter dated August 1st 1205, just after the sack of Constantinople, which was originally sent by Theodore Komnenos, related to the imperial family, to the Pope Innocent III (but we have no certain evidence on the existence of the original) 24; in this paper, Theodore blamed crusaders to be predators of relics, and asked the Supreme Pontiff for the return of the Constantinople cloth, which he claimed to be kept in Athens by the Duke Othon de La Roche. Later, in A.D. 1208, the Duke of Athens and Thebes probably would have sent the shroud (again, the Shroud of Turin?) in his possession to his father Ponce II de La Roche-sur- Ognon and Ray; hence, from that year the cloth would have been in France guarded by the de La Roche family.

Since there are no definite documents to corroborate that the cloth in - фото 13

Since there are no definite documents to corroborate that the cloth in Constantinople actually was the Shroud of Turin, we have an historical gap until 1536 when, as we will see, it was definitely in Lirey, France. Nevertheless, a miniature, not properly a document, was found in the Pray Codex, a collection of manuscripts dating to A.D. 1192-1995 and currently kept in the National Library of Budapest.

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