Shroud of Turin

Many Christians believe this image from the Shroud of Turin to be the face of Jesus. (Photograph by Secondo Pia, 1898.)

The Shroud of Turin is an ancient linen cloth which some believe is the cloth that covered Jesus of Nazareth when he was placed in his tomb. It bears the image of a man who appears to have been physically traumatized in a manner consistent with crucifixion. The idea is that his image was somehow recorded as a photographic negative on its fibers, at or near the time of his proclaimed resurrection following his death in the first century C.E.

Some skeptics contend that the shroud is a medieval hoax or forgery—or even a devotional work of art. It is the subject of intense debate among some scientists, believers, historians, and writers, regarding where, when and how the shroud and its images were created. It is presently kept in the royal chapel of the Cathedral of Saint John the Baptist in Turin, Italy.

Arguments and evidence cited against a miraculous origin of the shroud's images include a letter from a medieval bishop to the Avignon pope claiming personal knowledge that the image was cleverly painted to gain money from pilgrims; radiocarbon tests in 1988 that yielded a medieval timeframe for the cloth's fabrication; and analysis of the image by microscopist Walter McCrone, who concluded ordinary pigments were used.

Arguments and evidence cited for the shroud's miraculous nature than a medieval forgery include textile and material analysis pointing to a first-century origin; the unusual properties of the image itself which some claim could not have been produced by any image forming technique known before the nineteenth century; objective indications that the 1988 radiocarbon dating was invalid due to improper testing technique; a 2005 study proving that the sample used in the 1988 radiocarbon dating came from a medieval patch and not the original Shroud; and repeated peer-reviewed analyses of the image mode which contradict McCrone's assertions. Also, pollen from many places the shroud was said to have gone through are found, such as pollen from plants that exist only in certain areas near Jerusalem.

Contents

Both skeptics and proponents tend to have entrenched positions on the cause of formation of the shroud image, which has made dialogue very difficult. This may prevent the issue from ever being fully settled to the satisfaction of all sides.

General Observations

Full-length image of the Turin Shroud before the 2002 restoration.

The shroud is rectangular, measuring approximately 4.4 × 1.1 meter (14.3 × 3.7 ft). The cloth is woven in a herringbone twill and is composed of flax fibrils entwined with cotton fibrils. It bears the image of a front and dorsal view of a naked man with his hands folded across his groin. The two views are aligned along the midplane of the body and pointing in opposite directions. The front and back views of the head nearly meet at the middle of the cloth. The views are consistent with an orthographic projection of a human body.

The "Man of the Shroud" has a beard, moustache, and shoulder-length hair parted in the middle. He is well-proportioned and muscular, and quite tall (1.75 m or roughly 5 ft 9 in) for a man of the first century (the time of Jesus' death) or for the Middle Ages (the time of the first uncontested report of the shroud's existence, and the proposed time of possible forgery). Dark red stains, either blood or a substance meant to be perceived as blood, are found on the cloth, showing various wounds:

  • at least one wrist bears a large, round wound, apparently from piercing (The second wrist is hidden by the folding of the hands)
  • in the side, again apparently from piercing
  • small wounds around the forehead
  • scores of linear wounds on the torso and legs, apparently from scourging.

On May 28, 1898, amateur Italian photographer Secondo Pia took the first photograph of the shroud and was startled by the negative in his darkroom. The negative gave the appearance of a positive image, which implies that the shroud image is itself effectively a negative of some kind, as a negative of a negative is a positive. (Strictly speaking, the image on the shroud is a relief negative, in which areas of the body touching the cloth are darker, not a photographic negative, in which areas of the body with lighter pigmentation would appear darker on the cloth. An example of this distinction can be seen in the beard, which appears darkest on the shroud at the tip of the chin, where it would touch the cloth.) Observers often feel that the detail and heft of the man on the shroud is greatly enhanced in the photographic negative. Pia's results intensified interest in the shroud and sparked renewed efforts to determine its origin.

History

Possible history before the fourteenth century: The Image of Edessa

This tenth-century image shows Abgarus of Edessa (4 B.C.E. - ca. 13 - 50 C.E.) displaying the Image of Edessa. The oblong cloth shown here is unusual for depictions of the image, leading some to suggest that the artist was influenced by seeing the Shroud.

According to the Gospel of John 20:5-7, the Apostles John and Peter entered the sepulchre of Jesus, shortly after his resurrection — of which they were still unaware — and found the "linen clothes" that had wrapped his body and "the napkin, that was about his head".

There are numerous reports of Jesus' burial shroud, or an image of his head, of unknown origin, being venerated in various locations before the fourteenth century. However, none of these reports has been connected with certainty to the current cloth held in the Turin cathedral. Except for the Image of Edessa[1] (known to Orthodox Christians as the "Holy Mandylion," none of the reports of these (up to 43) different "true shrouds" was known to mention an image of a body.

The Image of Edessa was reported to contain the image of the face of Christ (Jesus), and its existence is reported reliably since the sixth century. Some have suggested a connection between the Shroud of Turin and the Image of Edessa. No legend connected with that image suggests that it contained the image of a beaten and bloody Jesus, but rather it was said to be an image transferred by Jesus to the cloth in life. This image is generally described as depicting only the face of Jesus, not the entire body. Proponents of the theory that the Edessa image was actually the shroud, theorize that it was always folded in such a way as to show only the face.

Three principal pieces of evidence are cited in favor of the identification with the shroud. John Damascene (c. 676 – December 4, 749) mentions the image in his anti-iconoclastic work On Holy Images,[2] describing the Edessa image as being a "strip", or oblong cloth, rather than a square, as other accounts of the Edessa cloth hold.

This image from a codex called Hungarian Pray Manuscript dates from 1192 to 1195. Shroud proponents cite it as evidence for the shroud's existence before the fourteenth century.

On the occasion of the transfer of the cloth to Constantinople in 944, Gregory Referendarius, archdeacon of Hagia Sophia in Constantinople, preached a sermon about the artifact. This sermon had been lost, but was rediscovered in the Vatican Archives and translated by Mark Guscin in 2004.[3] This sermon says that this Edessa Cloth contained not only the face, but a full-length image, which was believed to be of Jesus. The sermon also mentions bloodstains from a wound in the side. Other documents have since been found in the Vatican library and the University of Leiden, Netherlands, confirming this impression. "Non tantum faciei figuram sed totius corporis figuram cernere poteris" (You can see not only the figure of a face, but [also] the figure of the whole body).[4]

In 1203, a Crusader Knight named Robert de Clari claims to have seen the cloth in Constantinople: "Where there was the Shroud in which our Lord had been wrapped, which every Friday raised itself upright so one could see the figure of our Lord on it." After the Fourth Crusade, in 1205, the following letter was sent by Theodore Angelos, a nephew of one of three Byzantine Emperors who were deposed during the Fourth Crusade, to Pope Innocent III protesting the attack on the capital. From the document, dated August 1, 1205:

"The Venetians partitioned the treasures of gold, silver, and ivory while the French did the same with the relics of the saints and the most sacred of all, the linen in which our Lord Jesus Christ was wrapped after his death and before the resurrection. We know that the sacred objects are preserved by their predators in Venice, in France, and in other places, the sacred linen in Athens." (Codex Chartularium Culisanense, fol. CXXVI (copia), National Library Palermo).[5]

Unless it is the Shroud of Turin, then the location of the Image of Edessa since the thirteenth century is unknown.

Some historians speculate that the shroud may have been found in Constantinople by the Knights Templar during the twelfth or thirteenth century and subsequently taken to France. This could have been a major part of the famed 'Templar treasure' that treasure hunters still seek today.

Fourteenth century

The known provenance of the cloth now stored in Turin dates to 1357, when the widow of the French knight Geoffroi de Charny had it displayed in a church at Lirey, France (diocese of Troyes). In the Museum Cluny in Paris, the coats of arms of this knight and his widow can be seen on a pilgrim medallion, which also shows an image of the Shroud of Turin. This has led two Masonic historians, Christopher Knight and Robert Lomas, to write a book suggesting that the negative image is that of Knights Templar leader Jacques de Molay.[6]

During the fourteenth century, the shroud was often publicly displayed, though not continuously, since the bishop of Troyes, Henri de Poitiers, had prohibited veneration of the image. Thirty-two years after this pronouncement, the image was displayed again, and King Charles VI of France ordered its removal to Troyes, citing the impropriety of the image. The sheriffs were unable to carry out the order.

In 1389 the image was denounced as a fraud by Bishop Pierre D'Arcis in a letter to the Avignon pope, mentioning that the image had previously been denounced by his predecessor Henri de Poitiers, who had been concerned that no such image was mentioned in Scripture. Bishop D'Arcis continued, "Eventually, after diligent inquiry and examination, he discovered how the said cloth had been cunningly painted, the truth being attested by the artist who had painted it, to wit, that it was a work of human skill and not miraculously wrought or bestowed."[7] The artist is not named in the letter.

The letter of Bishop D'Arcis also mentions Bishop Henri's attempt to suppress veneration, but notes that the cloth was quickly hidden "for 35 years or so," thus agreeing with the historical details already established above. The letter provides an accurate description of the cloth: "upon which by a clever sleight of hand was depicted the twofold image of one man, that is to say, the back and the front, he falsely declaring and pretending that this was the actual shroud in which our Saviour Jesus Christ was enfolded in the tomb, and upon which the whole likeness of the Saviour had remained thus impressed together with the wounds which He bore."

If the claims of this testimony are correct, it would be consistent with the radiocarbon dating of the shroud (see below). From the point of view of many skeptics, it is one of the strongest pieces of evidence that the shroud is a forgery.

Fifteenth century

In 1418, Humbert of Villersexel, Count de la Roche, Lord of Saint-Hippolyte-sur-Doubs, moved the shroud to his castle at Montfort, France, to provide protection against criminal bands, after he married Charny's granddaughter Margaret. It was later moved to Saint-Hippolyte-sur-Doubs. After Humbert's death, canons of Lirey fought through the courts to force the widow to return the cloth, but the parliament of Dole and the Court of Besançon left it to the widow, who travelled with the shroud to various expositions, notably in Liège and Geneva.

The widow sold the image in exchange for a castle in Varambon, France in 1453. Louis of Savoy, the new owner, stored it in his capital at Chambery in the newly built Saint-Chapelle, which Pope Paul II shortly thereafter raised to the dignity of a collegiate church. In 1464, the duke agreed to pay an annual fee to the Lirey canons in exchange for their dropping claims of ownership of the cloth. Beginning in 1471, the shroud was moved between many cities of Europe, being housed briefly in Vercelli, Turin, Ivrea, Susa, Chambery, Avigliano, Rivoli, and Pinerolo. A description of the cloth by two sacristans of the Sainte-Chapelle from around this time noted that it was stored in a reliquary: "enveloped in a red silk drape, and kept in a case covered with crimson velours, decorated with silver-gilt nails, and locked with a golden key".

Sixteenth century to present

This poster advertises the 1898 exhibition of the shroud.

In 1532 the shroud suffered damage from a fire in the chapel where it was stored. A drop of molten silver from the reliquary produced a symmetrically placed mark through the layers of the folded cloth. Poor Clare Nuns attempted to repair this damage with patches. Some have suggested that there was also water damage from the extinguishing of the fire. In 1578 the shroud arrived again at its current location in Turin. It was the property of the House of Savoy until 1983, when it was given to the Holy See.

Did you know?
The shroud of Turin, which bears the image of a crucified man claimed to be Jesus, is kept in the royal chapel of the Cathedral of Saint John the Baptist in Turin, Italy.

In 1988 the Holy See agreed to a radiocarbon dating of the relic, for which a small piece from a corner of the shroud was removed, divided, and sent to laboratories. (More on the testing is seen below.) Another fire, possibly caused by arson, threatened the shroud in 1997, but a fireman was able to remove it from its display case and prevent further damage. In 2002 the Holy See had the shroud restored. The cloth backing and 30 patches were removed. This made it possible to photograph and scan the reverse side of the cloth, which had been hidden from view. Using sophisticated mathematical and optical techniques, a ghostly part-image of the body was found on the back of the shroud in 2004. Italian scientists had exposed the faint imprint of the face and hands of the figure.[8]

The most recent public exhibition of the Shroud was in 2010, and Pope Benedict XVI made the pilgrimage to view it.[9] The next scheduled exhibition is in 2025.

The Controversy

The origin of the relic is hotly disputed. Those who believe it to have been used in Christ's burial have coined the term sindonology to describe its study (from Greek σινδων — sindon, the word used in the Gospel of Mark to describe the cloth that Joseph of Arimathea bought to use as Jesus' burial cloth). The term is generally not used by skeptics of the mystical origins of the relic.

It may be impossible to ever fully resolve the controversy over the cloth because some believers are willing to accept supernatural explanations for the creation of the image, which lack falsifiability, while most skeptics do not consider any supernatural explanations to be acceptable. Three independent radiocarbon datings of the shroud (all working from the same controversial sample) date it between 1260 and 1390. Some have suggested that the shroud being caught in the fire could have effectively increased the level of Carbon 14 in the cloth leading to a date in history later than the burial of Jesus.

Theories of image formation

The image on the cloth is entirely superficial, not penetrating into the cloth fibers under the surface, so that the flax and cotton fibers are not colored. Thus the cloth is not simply dyed, though many other explanations, natural and otherwise, have been suggested for the image formation.

Miraculous formation

Many believers consider the image to be a side effect of the Resurrection of Jesus, sometimes proposing semi-natural effects that might have been part of the process. These theories are not verifiable, and skeptics reject them out of hand. Some have suggested that the shroud collapsed through the glorified body of Jesus. Supporters of this theory point to certain X-ray-like impressions of the teeth and the finger bones. Others suggest that radiation caused by the miraculous event may have burned the image into the cloth. Another cloth known as the Sudarium of Oviedo located in Spain, answers the argument against the veracity of the shroud due to the Jewish custom to separately wrap the head.

Carbohydrate layer

A scientific theory that does not rule out the association of the shroud with Jesus involves the gases that escape from a dead body in the early phases of decomposition. The cellulose fibers making up the shroud's cloth are coated with a thin carbohydrate layer of starch fractions, various sugars and other impurities. This layer is very thin (180 – 600 nm) and was discovered by applying phase contrast microscopy. It is thinnest where the image is and appears to carry the color, while the underlying cloth is uncolored. This carbohydrate layer would itself be essentially colorless but in some places has undergone a chemical change producing a straw yellow color. The reaction involved is similar to that which takes place when sugar is heated to produce caramel.

In a paper entitled "The Shroud of Turin: an amino-carbonyl reaction may explain the image formation,"[10] Raymond N. Rogers and Anna Arnoldi propose a natural explanation. Amines from a human body will have Maillard reactions with the carbohydrate layer within a reasonable time, before liquid decomposition products stain or damage the cloth. The gases produced by a dead body are extremely reactive chemically and within a few hours, in an environment such as a tomb, a body starts to produce heavier amines in its tissues such as putrescine and cadaverine. These will produce the color seen in the carbohydrate layer. But it raises questions about why the images (both ventral and dorsal views) are so photorealistic and why they were not destroyed by later decomposition products (a question obviated if the Resurrection occurred, or if a body was removed from the cloth within the required timeframe).

Auto-oxidation

Christopher Knight and Robert Lomas claim that the image on the shroud is that of Jacques de Molay, the last Grand Master of the Order of the Knights Templar, arrested for heresy at the Paris Temple by Philip IV of France on October 13, 1307. De Molay suffered torture under the auspices of the Chief Inquisitor of France, William Imbert. His arms and legs were nailed, possibly to a large wooden door. According to Knight and Lomas, after the torture de Molay was laid on a piece of cloth on a soft bed; the excess section of the cloth was lifted over his head to cover his front and he was left, perhaps in a coma, for perhaps 30 hours. They claim that the use of a shroud is explained by the Paris Temple keeping shrouds for ceremonial purposes.[6]

De Molay survived the torture but was burned at the stake on March 19, 1314, together with Geoffroy de Charney, Templar preceptor of Normandy. De Charney's grandson was Jean de Charney who died at the battle of Poitiers. After his death, his widow, Jeanne de Vergy, purportedly found the shroud in his possession and had it displayed at a church in Lirey.

Knight and Lomas base their argument partly on the 1988 radiocarbon dating and Mills 1995 research about a chemical reaction called auto-oxidation, and they claim that their theory accords with the factors known about the creation of the shroud and the carbon dating results.

Photographic image production

Some viewers see a strong resemblance between this alleged self-portrait of Leonardo da Vinci and the Man of the Shroud.

Skeptics have proposed many means for producing the image in the Middle Ages. Lynn Picknett and Clive Prince [11] proposed that the shroud is perhaps the first ever example of photography, showing the portrait of its alleged maker, Leonardo da Vinci. According to this theory, the image was made with the aid of a "magic lantern", a simple projecting device, or by means of a camera obscura and light-sensitive silver compounds applied to the cloth.

However, da Vinci was born a century after the first documented appearance of the cloth. Supporters of this theory thus propose that the original cloth was a poor fake, for which da Vinci created a superior hoax and substituted it, although no contemporaneous reports indicate a sudden change in the quality of the image. There exists in the Turin Library an image of an old man, thought to be a self portrait of Leonardo da Vinci, and because this image depicts a man with prominent brow and cheekbones and a beard, some have seen in it a likeness to the image on the Shroud and suggested that as part of a complex hoax, (and to thumb his nose at the Church) da Vinci may have placed his own portrait on the Shroud as the face of Christ.

It should be noted that Picknett and Prince's theories, appealing as they are to the imagination, are not taken seriously by most academic scholars. They are based upon many suppositions. It is not at all certain that the figure represented in the Turin Library's drawing is actually Leonardo da Vinci. The notion proposed by them that da Vinci was a non-Christian heretic or pagan is similarly rejected by historians.

Painting

In 1977, a team of scientists selected by the Holy Shroud Guild developed a program of tests to conduct on the Shroud, designated the Shroud of Turin Research Project (STURP). Cardinal Ballestrero, the archbishop of Turin, granted permission, despite disagreement within the Church. The STURP scientists conducted their testing over five days in 1978. Walter McCrone, a member of the team, upon analyzing the samples he had, concluded in 1979 that the image is actually made up of billions of submicron pigment particles. The only fibrils that had been made available for testing of the stains were those that remained affixed to custom-designed adhesive-backed tape applied to thirty-two different sections of the image. (This was done in order to avoid damaging the cloth.) According to McCrone, the pigments used were a combination of red ochre and vermilion tempera paint. The Electron Optics Group of McCrone Associates published the results of these studies in five articles in peer-reviewed journals.[12] STURP, upon learning of his findings, confiscated McCrone's samples and brought in other scientists to replace him. In McCrone's words, he was "drummed out" of STURP, and continued to defend the analysis he had performed, becoming a prominent proponent of the position that the Shroud is a forgery.

Other microscopic analysis of the fibers seems to indicate that the image is strictly limited to the carbohydrate layer, with no additional layer of pigment visible. Proponents of the position that the Shroud is authentic say that no known technique for hand-application of paint could apply a pigment with the necessary degree of control on such a nano-scale fibrillar surface plane.

In the television program "Decoding The Past: The Shroud of Turin", The History Channel reported the official finding of STURP that no pigments were found in the shroud image, and multiple scientists asserted this conclusion on camera. No hint of controversy over this claim was suggested. The program stated that a NASA scientist organized STURP in 1976 (after being surprised to find depth-dimensional information encoded within the shroud image); no mention of the Holy Shroud Guild was made.

Solar masking, or "shadow theory"

In March 2005, Nathan Wilson, an instructor at New Saint Andrews College and amateur sindonologist, announced in an informal article in Books and Culture magazine that he had made a near-duplicate of the shroud image by exposing dark linen to the sun for ten days under a sheet of glass on which a positive mask had been painted. His method, though admittedly crude and preliminary, has nonetheless attracted the attention of several sindonologists, notably the late Dr. Raymond Rogers of the original STURP team, and Dr. Antonio Lombatti, founder of the skeptical shroud journal Approfondimento Sindone. Wilson's method is notable because it does not require any conjectures about unknown medieval technologies, and is compatible with claims that there is no pigment on the cloth. However, the experiment has not been repeated and the images have yet to face microscopic and chemical analyses. In addition, concerns have been raised about the availability or affordability of medieval glass large enough to produce the image, and the method's compatibility with Fanti's claim that the original image is doubly superficial.

Using a Bas-Relief

Another theory suggests that the Shroud may have been formed using a bas-relief sculpture. Researcher Jacques di Costanzo, noting that the Shroud image seems to have a three-dimensional quality, suggested that perhaps the image was formed using an actual three-dimensional object, like a sculpture. While wrapping a cloth around full life-sized statue would result in a distorted image, placing a cloth over a bas-relief would result in an image like the one seen on the shroud. To demonstrate the plausibility of his theory, Constanzo constructed a bas-relief of a Jesus-like face and draped a wet linen over the bas-relief. After the linen dried, he dabbed it with ferric oxide and gelatine mixture. The result was an image similar to that of the Shroud. Instead of painting, the bas-relief could also be heated and used to burn an image into the cloth.

Second Image on back of cloth

During restoration in 2002, the back of the cloth was photographed and scanned for the first time. Giulio Fanti and Roberto Maggiolo of the University of Padua, Italy, published findings that describe an image on the reverse side, much fainter than that on the other side, consisting primarily of the face and hands.[13] Like the front image, it is entirely superficial, with coloration limited to the carbohydrate layer. The images correspond to, and are in registration with, those on the other side of the cloth. No image is detectable in the dorsal view section of the shroud.

Supporters of the Maillard reaction theory point out that the gases would have been less likely to penetrate the entire cloth on the dorsal side, since the body would have been laid on a stone shelf. At the same time, the second image makes the photographic theory somewhat less probable.

Analyses of the Shroud

Radiocarbon dating

In 1988, the Holy See permitted three research centers to independently perform radiocarbon dating on portions of a swatch taken from a corner of the shroud. All three, Oxford University, the University of Arizona, and the Swiss Federal Institute of Technology agreed with a dating in the thirteenth to fourteenth centuries (1260-1390), although recently published chemical analysis (see below) indicates that the sample used was invalid (it is possible that the material used may have come from one of the patches used to repair it from fire in 1532 - all the patches were removed during a restoration in June 2002). The scientific community had asked the Holy See to authorize more samples, including from the image-bearing part of the shroud, but this request was refused. One possible account for the reluctance is that if the image is genuine, the destruction of parts of it for purposes of dating could be considered sacrilege. Another possible explanation is a reluctance to have the shroud definitively dated.

Radiocarbon dating under typical conditions is a highly accurate science, and for materials up to 2000 years old can often produce dating to within one year of the correct age. Nonetheless, there are many possibilities for error as well. It was developed primarily for use on objects recently unearthed or otherwise shielded from human contact until shortly before the test is conducted, unlike the shroud. Dr. Willi Wolfli, director of the Swiss laboratory that tested the shroud, stated, "The C-14 method is not immune to grossly inaccurate dating when non-apparent problems exist in samples from the field. The existence of significant indeterminate errors occurs frequently."

Bacterial residue

Several phenomena have been cited that might account for possibly erroneous dating. Those supporting image formation by miraculous means point out that a singular resurrection event could have skewed the proportion of Carbon-14 in the cloth in singular ways. Naturalistic explanations for the discrepancy include smoke particles from the fire of 1532 and bacterial residue that would not have been removed by the testing teams' methods.

The argument involving bacterial residue is perhaps the strongest, since there are many examples of ancient textiles that have been grossly misdated, especially in the earliest days of radiocarbon testing. Most notable of these is mummy 1770 of the British Museum, whose bones were dated some 800 – 1000 years earlier than its cloth wrappings. Pictorial evidence dating from c. 1690 and 1842[14] indicates that the corner used for the dating and similarly several evenly-spaced areas along one edge of the cloth were handled each time the cloth was displayed, the traditional method being for it to be held suspended by a row of five bishops. These small areas of the cloth had increased likelihood of contamination by bacteria and bacterial residue. Bacteria and associated residue (bacteria by-products and dead bacteria) carry additional carbon and would skew the radiocarbon date toward the present.

The nuclear physicist Harry E. Gove of the University of Rochester, who designed the particular radiocarbon test used, stated, "There is a bioplastic coating on some threads, maybe most." According to Gove, if this coating is thick enough, it "would make the fabric sample seem younger than it should be." Skeptics, including Rodger Sparks, a radiocarbon expert from New Zealand, have countered that an error of 13 centuries stemming from bacterial contamination in the Middle Ages would have required a layer approximately doubling the sample weight. Because such material could be easily detected, fibers from the Shroud were examined at the National Science Foundation Mass Spectrometry Center of Excellence at the University of Nebraska. Pyrolysis-mass-spectrometry examination failed to detect any form of bioplastic polymer on fibers from either non-image or image areas of the shroud. Additionally, laser-microprobe Raman analysis at Instruments SA, Inc. in Metuchen, NJ, also failed to detect any bioplastic polymer on shroud fibers.

Chemical properties of the sample site

Another argument against the results of the radiocarbon tests was made in a study by Anna Arnoldi of the University of Milan and Raymond Rogers, retired Fellow of the University of California Los Alamos National Laboratory. By ultraviolet photography and spectral analysis they determined that the area of the shroud chosen for the test samples differs chemically from the rest of the cloth. They cite the presence of Madder root dye and aluminum oxide mordant (a dye-fixing agent) specifically in that corner of the shroud and conclude that this part of the cloth was mended at some point in its history. Plainly, repairs would have utilized materials produced at or slightly before the time of repair, carrying a higher concentration of carbon than the original artifact.

A 2000 study by Joseph Marino and Sue Benford, based on x-ray analysis of the sample sites, shows a probable seam from a repair attempt running diagonally through the area from which the sample was taken. These researchers conclude that the samples tested by the three labs were more or less contaminated by this repair attempt. They further note that the results of the three labs show an angular skewing corresponding to the diagonal seam: the first sample in Arizona dated to 1238, the second to 1430, with the Oxford and Swiss results falling in between. They add that the variance of the C-14 results of the three labs falls outside the bounds of the Pearson's chi-square test, so that some additional explanation should be sought for the discrepancy.

Microchemical tests also find traces of vanillin in the same area, unlike the rest of the cloth. Vanillin is produced by the thermal decomposition of lignin, a complex polymer and constituent of flax. This chemical is routinely found in medieval materials but not in older cloths, as it diminishes with time. The wrappings of the Dead Sea scrolls, for instance, do not test positive for vanillin.

Raymond Rogers' 2005 paper provided apparent chemical proof that the sample cut from the Shroud in 1988 was not valid.[15] Also in the paper, his determination of the kinetics of vanillin loss suggests the shroud is between 1,300 and 3,000 years old.

This aspect of the controversy can likely only be settled by more radiocarbon tests, which, as noted, the Holy See does not presently allow, citing sacrilegious damage to the relic. In his 2005 paper, Rogers suggests that elemental carbon in pieces of charred material removed during the restoration in 2002 could be used to date the shroud if cleansed using concentrated nitric acid.

Material historical analysis

According to master textile restorer Mechthild Flury-Lemberg of Hamburg, a seam in the cloth corresponds to a fabric found only at the fortress of Masada near the Dead Sea, which dated to the first century. The weaving pattern, a 3:1 twill, is consistent with first-century Syrian design, according to the appraisal of Gilbert Raes of the Ghent Institute of Textile Technology in Belgium. Flury-Lemberg stated, "The linen cloth of the Shroud of Turin does not display any weaving or sewing techniques which would speak against its origin as a high-quality product of the textile workers of the first century."

Biological and medical forensics

Details of crucifixion technique

The piercing of the wrists rather than the palms goes against traditional Christian iconography, especially in the Middle Ages, but many modern scholars suggest that crucifixion victims were generally nailed through the wrists, and a skeleton discovered in the Holy Land shows that at least some were nailed between the radius and ulna; this was not common knowledge in the Middle Ages. Proponents of the shroud's authenticity contend that a medieval forger would have been unlikely to know this operational detail of an execution method almost completely discontinued centuries earlier.

Blood stains

There are several reddish stains on the shroud suggesting blood. Chemist Walter McCrone (see above) identified these as simple pigment materials and reported that no forensic tests of the samples he used indicated the presence of blood. Other researchers, including Alan Adler, a chemist specializing in analysis of porphyrins, identified the reddish stains as type AB blood.

The particular shade of red of the supposed blood stains is also problematic. Normally, whole blood stains discolor relatively rapidly, turning to a black-brown color, while these stains in fact range from a true red to the more normal brown color. However, the stains could have been not from bleeding wounds, but from the liquid exuded by blood clots. In the case of severe trauma, as evidenced by the Man of the Shroud, this liquid would include a mixture of bilirubin and oxidized hemoglobin, which could remain red indefinitely. Adler and John Heller detected bilirubin and the protein albumin in the stains.[16] However, it is uncertain whether the blood stains were produced at the same time as the image, which Adler and Heller attributed to premature aging of the linen.

Pollen grains

Researchers of the Hebrew University of Jerusalem reported the presence of pollen grains in the cloth samples, showing species appropriate to the spring in Israel. However, these researchers, Avinoam Danin and Uri Baruch were working with samples provided by Max Frei, a Swiss police criminologist who had previously been censured for faking evidence. Independent review of the strands showed that one strand out of the 26 provided contained significantly more pollen than the others, perhaps pointing to deliberate contamination.

Another item of note is that the olive trees surrounding Jerusalem would have been in full bloom at the time, meaning that there should have been a significant amount of olive tree pollen on the Shroud. However, there does not seem to be any at all.

The Israeli researchers also detected the outlines of various flowering plants on the cloth, which they say would point to March or April and the environs of Jerusalem, based on the species identified. In the forehead area, corresponding to the crown of thorns if the image is genuine, they found traces of "Tumble Thistle" Gundelia tournefortii, which is limited to this period of the year in the Jerusalem area. This analysis depends on interpretation of various patterns on the shroud as representing particular plants. However, skeptics point out that the available patterns[17] cannot be seen as unequivocal support of any particular plant species due to the amount of indistinctness. Again, these pollen grains could have been lost when the Shroud was 'restored' in June/July 2002, following an exhibition in 2000.

Another problem is that the Catholic veneration of the Shroud (as of other alleged relics) by the faithful probably involved touching it with flowers and other objects for transferring the purported mystical properties of the Shroud to them, so the public display of the Shroud in the past may have contributed to its contamination.

Sudarium of Oviedo

In the northern Spanish city of Oviedo, there is a small bloodstained piece of linen that is also revered as one of the burial cloths of Jesus mentioned in John 20:7 as being found in the 'empty' tomb. John refers to a "sudarium" (σουδαριον) that covered the head and the "linen cloth" or "bandages" (οθονιον — othonion) that covered the body. The sudarium of Oviedo is traditionally held to be this cloth that covered the head of Jesus.

The sudarium's existence and presence in Oviedo is well attested since the eighth century and in Spain since the seventh century. Before these dates the location of the sudarium is less certain, but some scholars trace it to Jerusalem in the first century.

Forensic analysis of the bloodstains on the shroud and the sudarium suggest that both cloths may have covered the same head at nearly the same time. Based on the bloodstain patterns, the Sudarium would have been placed on the man's head while he was in a vertical position, presumably while still hanging on the cross. This cloth was then presumably removed before the shroud was applied.

A 1999 study by Mark Guscin, member of the multidisciplinary investigation team of the Spanish Center for Sindonology, investigated the relationship between the two cloths.[18] Based on history, forensic pathology, blood chemistry (the Sudarium also is reported to have type AB blood stains), and stain patterns, he concluded that the two cloths covered the same head at two distinct, but close moments of time. Avinoam Danin (see above) concurred with this analysis, adding that the pollen grains in the sudarium match those of the shroud.

Skeptics say that this argument is spurious. Since they deny the blood stains on the shroud, the blood stains on this cloth are irrelevant. Further, the argument about the pollen types is greatly weakened by the debunking of Danin's work on the shroud due to the possibly tampered-with sample he worked from. Pollen from Jerusalem could have followed any number of paths to find its way to the sudarium, and only indicates location, not the dating of the cloth.[19]

Digital image processing

Using techniques of digital image processing, several additional details have been reported by scholars.

NASA researchers Jackson, Jumper and Stephenson report detecting the impressions of coins placed on both eyes after a digital study in 1978. The coin on the right eye was claimed to correspond to a Roman copper coin produced in the year 29 C.E. and 30 C.E. in Jerusalem, while that on the left eye was claimed to resemble a lituus coin from the reign of Tiberius (November 16, 42 B.C.E. – March 16, 37 C.E.).

Piero Ugolotti reported (1979) Greek and Latin letters written near the face. These were further studied by André Marion, professor at the École supérieure d'optique, and his student Anne Laure Courage, engineer of the École supérieure d'optique, in the Institut d'optique théorique et appliquée in Orsay (1997). On the right side they cite the letters ΨΣ ΚΙΑ. They interpret this as ΟΨ — ops "face" + ΣΚΙΑ — skia "shadow", though the initial letter is missing. This interpretation has the problem that it is grammatically incorrect in Greek, as "face" would have to appear in the genitive case. On the left side they report the Latin letters IN NECE, which they suggest is the beginning of IN NECEM IBIS, "you will go to death", and ΝΝΑΖΑΡΕΝΝΟΣ — NNAZARENNOS (a grossly misspelled "the Nazarene" in Greek). Several other "inscriptions" were detected by the scientists, but Mark Guscin (himself a shroud proponent) reports that only one is at all probable in Greek or Latin: ΗΣΟΥ This is the genitive of "Jesus", but missing the first letter.[20]

These claims are rejected by skeptics, because there is no recorded Jewish tradition of placing coins over the eyes of the dead, and because of the spelling errors in the reported text.[21]

Textual criticism

This image of the deposition from the cross, by miniaturist Giulio Clovio (1498 – January 5, 1578), shows Jesus wrapped in a shroud like the Shroud of Turin.

The Gospel of John is sometimes cited as evidence that the shroud is a hoax since English translations typically use the plural word "cloths" or "clothes" for the covering of the body: "Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes [othonia] lie, and the napkin [sudarium], that was about his head, not lying with the linen clothes, but wrapped together in a place by itself" (Jn 20:6-7, KJV). Shroud proponents hold that the "linen clothes" refers to the Shroud of Turin, while the "napkin" refers to the Sudarium of Oviedo.

The Gospel of John also states, "Nicodemus … brought a mixture of myrrh and aloes, about an hundred pound weight. They took the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury" (Jn 19:39-40, KJV). No traces of spices have been found on the cloth. Frederick Zugibe, a medical examiner, reports that the body of the man wrapped in the shroud appears to have been washed before the wrapping.[22] It would be odd for this to occur after the anointing, so some proponents have suggested that the shroud was a preliminary cloth that was then replaced before the anointing, because there was not enough time for the anointing due to the Sabbath,, which begins on Friday at sunset. However, there is no empirical evidence to support these theories. Some supporters suggest that the plant bloom images detected by Danin may be from herbs that were simply strewn over the body due to the lack of preparation time mentioned in the New Testament, with the visit of the women on Sunday thus presumed to be for the purpose of completing the anointing of the body.

Analysis of the image as the work of an artist

There are many similarities between traditional icons of Jesus and the image on the shroud. This image shows the mosaic "Christ Pantocrator" from the church of Daphne in Athens.

Painters of the fourteenth century

One of the striking features of the image on the Shroud of Turin is its accuracy as a two-dimensional representation of a three-dimensional human form. It is the accuracy of the three-dimensional information present in the image that has suggested to experts that it has been created as a photographic projection, either deliberately or as part of a natural process.

In the light of Dr. Walter McCrone's conclusions that the image had been painted with "thin water-colour paint", the possible author of such a painting has been sought. If the whereabouts of the Shroud of Turin are considered as known from the mid-fourteenth century, is there a known painter who could have created it prior to that time?

In Christian art, the depiction of the naked male figure, in the form of either the crucified Christ or the body of Christ being prepared for burial is a common subject of both painting and sculpture. This was the case in the Medieval and early Renaissance periods. In early Medieval art, the naked figure was often highly stylised. In the thirteenth century this became less the case and by 1300 there was sometimes a great impression of realism in the depiction of the naked male figure in sculpture.

By 1300, several painters strove to depict in two-dimensions the suffering crucified Christ with realism. Foremost among these traditional painters was Duccio of Siena, whose small crucifixion scene, which forms one of the back panels of the Maesta, shows three convincingly realistic—though anatomically imprecise—male figures. Giotto, of the next generation of painters, was born about 1267. He is regarded as being the artist most able in his day to capture an appearance of solidity and three-dimensionality in his painting. His fame was extensive. He had several commissions, including the Arena Chapel in Padua, that were the equal of Michelangelo's commission to paint the ceiling of the Sistine Chapel two hundred years later. However, Giotto did not have the skill required to paint a face as three-dimensional, or a body as anatomically accurate as that of the Shroud of Turin.

The leading painters in Italy whose lives span the period of 1350 are Altichiero and Giusto de Menabuoi. Giusto's faces are flat and simplified compared with those of Giotto. Likewise, the best of faces painted by Altichiero do not stand up to close examination of their three-dimesional qualities. Neither does his demonstrated understanding of anatomy. Throughout the rest of Europe, painted depictions of the crucifixion were stylized, with exaggerated anatomical features. This did not change until the effect of the Italian Renaissance upon Northern painters in the mid-fifteenth century. It is fairly clear that no known painter who was alive in the year 1350 could have created the image on the Shroud.

Correspondence with Christian iconography

As a depiction of Jesus, the image on the shroud corresponds to that found throughout the history of Christian iconography. For instance, the Pantocrator mosaic at Daphne in Athens is strikingly similar. Skeptics attribute this to the icons being made while the Image of Edessa was available, with this appearance of Jesus being copied in later artwork, and in particular, on the Shroud. In opposition to this viewpoint, the locations of the piercing wounds in the wrists on the Shroud do not correspond to artistic representations of the crucifixion before close to the present time. In fact, the Shroud was widely dismissed as a forgery in the fourteenth century for the very reason that the Latin Vulgate Bible stated that the nails had been driven into Jesus' hands and Medieval art invariably depicts the wounds in Jesus' hands. Modern biblical translations recognize this as an error in translating the Greek text of the Gospels and the lack of a clear word, as in English, which defines the wrist as a separate anatomical entity from the hand which it supports. Additionally, modern medical science reveals that the metacarpal bones are incapable of supporting a crucified body, and that, contrary to the almost universally held belief in the fourteenth century, the nails had to have been driven through the victim's wrists, as depicted in the Shroud.

The Shroud in the Roman Catholic Church

The Shroud was given to the Pope by the House of Savoy in 1983. As with all relics of this kind, the Roman Catholic Church has made no pronouncements claiming it is Christ's burial shroud, or that it is a forgery. The matter has been left to the personal decision of the Faithful. In the Church's view, whether the cloth is authentic or not has no bearing whatsoever on the validity of what Christ taught.

The late Pope John Paul II stated in 1998, "Since we're not dealing with a matter of faith, the church can't pronounce itself on such questions. It entrusts to scientists the tasks of continuing to investigate, to reach adequate answers to the questions connected to this shroud." He showed himself to be deeply moved by the image of the shroud, and arranged for public showings in 1998 and 2000. Pope Benedict XVI also visited the shroud at its public viewing in 2010, noting that in the Turin Shroud "we see, as in a mirror, our suffering in the suffering of Christ."[23]

Some have suggested that if the identity of the Shroud with the Image of Edessa were to be definitively proven, the Church would have no moral right to retain it, and would then be compelled to return it to the Ecumenical Patriarch or some other Eastern Orthodox body, since if this was the case, it would have been stolen from the Orthodox at some time during the Crusades. Some Russian Orthodox consider that with the fall of Constantinople, the title of "emperor" passed on to Russia, so that they would have pre-eminent rights to the shroud over all the other Orthodox. Yet many other Orthodox Christians feel this desire of some Russian Orthodox is just an expression of Russian Nationalism.

The "Restoration" of 2002

In the summer of 2002, the Shroud was subjected to an aggressive "restoration" which shocked the worldwide community of Shroud researchers and was condemned by most. Authorized by the Archbishop of Turin as a beneficial conservation measure, this operation was based on the claim that the charred material around the burn holes was causing continuing oxidation which would eventually threaten the image. It has been labelled unnecessary surgery that destroyed scientific data, removed the repairs done in 1534 that were part of the Shroud's heritage, and squandered opportunities for sophisticated research.[24] In 2003 the principal "restorer" Mechthild Flury-Lemberg, a textile expert from Switzerland, published a lavish trilingual coffee table book with the title Sindone 2002: L'intervento conservativo — Preservation — Konservierung[25] She describes the operation and the reasons it was believed necessary. In 2005 William Meacham, an archaeologist who has studied the Shroud since 1981, published the book The Rape of the Turin Shroud which is fiercely critical of the operation.[26] He rejects the reasons provided by Flury-Lemberg and describes in detail what he calls "a disaster for the scientific study" of the relic.

Notes

  1. Edessa was an ancient Syriac town in Mesopotamia, (now Urfa in Turkey)
  2. "St. John of Damascene on Holy Images (Followed by Three Sermons on the Assumption)," Christian Classics Ethereal Library. Retrieved February 5, 2013.
  3. Mark Guscin, "The Sermon of Gregory Referendarius," 2004 (PDF). Retrieved July 17, 2009.
  4. Codex Vossianus Latinus, Q69, and Vatican Library, Codex 5696, fol.35, published in Pietro Savio, Ricerche storiche sulla Santa Sindone (Turin, 1957).
  5. The letter was rediscovered in the archive of the Abbey of St.Caterina a Formiello, Naples; it is folio CXXVI of the Chartularium Culisanense, originating in 1290, a copy of which came to the Naples as a result of close political ties with the imperial Angelus-Comnenus family from 1481 on. The Greek original had been lost.
  6. 6.0 6.1 Christopher Knight and Robert Lomas, The Second Messiah (London: Fair Winds Press, 2001, ISBN 0099227320).
  7. Joe Nickell, Inquest on the Shroud of Turin: Latest Scientific Findings (Prometheus Books, 1998, ISBN 1573922722).
  8. Tim Radford,"Italian scientists find image on back of Turin shroud". Guardian(UK), April 13, 2004. Retrieved February 5, 2013.
  9. Veneration of the Holy Shroud, Meditation of His Holiness Benedict XVI May 2, 2010. Retrieved February 20, 2013.
  10. Raymond N. Rogers and Anna Arnoldi, "The Shroud of Turin: an amino-carbonyl reaction may explain the image formation," Retrieved February 5, 2013. Originally published in Melanoidins Vol 4, Ames J.M. (ed.), Office for Official Publications of the European Communities, Luxembourg, 2003, 106-113.
  11. Lynn Picknett and Clive Prince, The Turin Shroud: In Whose Image? (Harper-Collins, 1994, ISBN 0552147826).
  12. W. C. McCrone and C. Skirius, The Microscope 28 (1980):1–13; W. C. McCrone, The Microscope, 29 (1981):19-38; Wiener Berichte uber Naturwissenschaft in der Kunst 4/5 (1987/1988): 50; and Acc. Chem. Res. 23 (1990):77–83.
  13. Giulio Fanti and Roberto Maggiolo, "The double superficiality of the frontal image of the Turin Shroud," Journal of Optics A: Pure and Applied Optics 6 (2004):491. Retrieved February 5, 2013.
  14. Ian Wilson, The Mysterious Shroud (Garden City, NY: Doubleday, 1986, ISBN 0385190743).
  15. Raymond N. Rogers, "Studies on the radiocarbon sample from the shroud of turin," Thermochimica Acta 425 (2005):189–194.
  16. David Ford, "The Shroud of Turin’s ‘Blood’ Images: Blood, or Paint? A History of Science Inquiry," Shroud.com. Retrieved February 5, 2013.
  17. Avinoam Danin, "Pressed Flowers - Where Did the Shroud of Turin Originate? A Botanical Quest," shroud.com. Reprinted from ERETZ Magazine, November/December 1997. Retrieved February 5, 2013.
  18. Mark Guscin, "The Sudarium of Oviedo: Its History and Relationship to the Shroud of Turin," 1997. shroud.com. Retrieved February 5, 2013.
  19. Robert T. Carroll, "shroud of Turin," Skeptic's Dictionary. Retrieved February 5, 2013.
  20. Mark Guscin, "The "Inscriptions" on the Shroud," Shroud.com. Originally published in the November 1999 issue of the British Society for the Turin Shroud Newsletter. Retrieved February 5, 2013.
  21. Antonio Lombatti, "Doubts Concerning the Coins Over the Eyes," shroud.com. Reprinted from the British Society for the Turin Shroud Newsletter #45, 1997. Retrieved February 5, 2013. Guscin concurs with the skeptics who hold that these details are based on highly subjective impressions, much like the results of a Rorschach inkblot test.
  22. Frederick T. Zugibe, "The Man Of The Shroud Was Washed," shroud.com. Reprinted from Sindon N. S., Quad. No. 1, June 1989. Retrieved February 5, 2013.
  23. Eucharistic Concelebration Homily of His Holiness Benedict XVI May 2, 2010. Retrieved February 20, 2013.
  24. Detailed comments on this operation were published by various Shroud researchers on a special page at shroud.com Comments On The Restoration. Retrieved February 5, 2013.
  25. Mechthild Flury-Lemberg. Sindone 2002: L'intervento conservativo — Preservation — Konservierung (ISBN 8888441085).
  26. William Meacham, The Rape of the Turin Shroud (Lulu Press, 2005, ISBN 1411657691).

References

  • Bennett, Janice. Sacred Blood, Sacred Image: The Sudarium of Oviedo, New Evidence for the Authenticity of the Shroud of Turin. San Francisco, CA: Ignatius Press, 2001. ISBN 0970568207.
  • Damascene, John, "On Holy Images," Christian Classics Ethereal Library. Retrieved January 31, 2013.
  • Flury-Lemberg, Mechthild. Sindone 2002: L'intervento conservativo — Preservation — Konservierung. ODPF, 2003. (ISBN 8888441085). (in Italian, French, and German)
  • Guscin, Mark, "The 'Inscriptions' on the Shroud," British Society for the Turin Shroud Newsletter November 1999.
  • Guscin, Mark, "The Sudarium of Oviedo: Its History and Relationship to the Shroud of Turin," shroud.com, 1997. Retrieved January 31, 2013.
  • Heller, J.H., and A.D. Adler, "Blood on the Shroud of Turin" Applied Optics 19 (1980):2742-2744. Retrieved January 31, 2013.
  • Humber, Thomas. The Sacred Shroud. New York: Pocket Books, 1980. ISBN 0671418890
  • Knight, Christopher, and Robert Lomas: The Second Messiah: Templars, The Turin Shroud and the Great Secret of Freemasonary. (1997) reprint Fair Winds Press, 2001. ISBN 1931412766
  • Lombatti, Antonio, "Doubts Concerning the Coins over the Eyes". British Society for the Turin Shroud Newsletter Issue 45, 1997.
  • Marino, Joseph G., and M. Sue Benford. "Evidence for the Skewing of the C-14 Dating of the Shroud of Turin due to Repairs." Sindone 2000 Conference, Orvieto, Italy. shroud.com. Retrieved January 31, 2013.
  • Meacham, William. The Rape of the Turin Shroud. LuLu Press, 2005. ISBN 1411657691
  • Mills, A. A., "Image formation on the Shroud of Turin" Interdisciplinary Science Reviews 20 (1995).
  • Nickell, Joe. Inquest On The Shroud Of Turin: Latest Scientific Findings. Prometheus Books, 1998. ISBN 1573922722
  • Picknett, Lynn, and Clive Prince. The Turin Shroud: In Whose Image? Harper-Collins, 1994. ISBN 0552147826
  • Rogers, R.N, and A. Arnoldi, "The Shroud of Turin: an amino-carbonyl reaction (Maillard reaction) may explain the image formation". In Ames, J.M. (ed.). Melanoidins in Food and Health Volume 4, Office for Official Publications of the European Communities, Luxembourg, 2003, 106-113. ISBN 9289457244
  • Rogers, Raymond N. "Studies on the radiocarbon sample from the shroud of turin". Thermochimica Acta 425 (1 – 2) (January 20, 2005): 189–194. Retrieved January 31, 2013.
  • Tribbe, Frank C. Portrait of Jesus? The Shroud of Turin in Science and History. St. Paul, MN: Paragon House, 2006. ISBN 1557788545
  • Wilson, Ian. The Mysterious Shroud. Garden City, NY: Doubleday, 1986. ISBN 0385190743
  • Zugibe, Frederick. "The Man of the Shroud was Washed," Sindon N. S. Quad. 1, June 1989.
  • Decoding the Past: The Shroud of Turin, 2005 History Channel video documentary, produced by John Joseph, written by Julia Silverton.

External links

All links retrieved September 15, 2015.

Pro-authenticity sites

Skeptical sites

Credits

New World Encyclopedia writers and editors rewrote and completed the Wikipedia article in accordance with New World Encyclopedia standards. This article abides by terms of the Creative Commons CC-by-sa 3.0 License (CC-by-sa), which may be used and disseminated with proper attribution. Credit is due under the terms of this license that can reference both the New World Encyclopedia contributors and the selfless volunteer contributors of the Wikimedia Foundation. To cite this article click here for a list of acceptable citing formats.The history of earlier contributions by wikipedians is accessible to researchers here:

Note: Some restrictions may apply to use of individual images which are separately licensed.