Saint-Shroud

The expression Saint-Shroud indicates, in the language running, a linen which covered the face with the Christ, or the shroud which were used to wrap its body after death, according to the mode of burial of use at the Jews, before depositing it with the tomb according to the New Testament.

Very early, of the linens compared to this event became the object of a worship. In the History, the Church did not always recognize the authenticity of these Relique S, that was function of the times and the personalities concerned.

Since a score of years, the Linceul of Turin was the subject of new scientific studies.

Definitions

In Antiquity, the shroud (of Latin sudarium , handkerchief, shroud), is the linen recovering the face of late, and not the shroud entire.

In the Gospel, the word shroud thus returns rather to the “linen which had covered the head” (or shroud) (Jean 20,7).

The expression Saint-Shroud can also improperly indicate the shroud with which Joseph d' Arimathie and Nicodème just wrapped the body of Jesus after his Crucifixion the evening of the Good Friday. “They thus took the body and linens bound it, with aromatics, according to the mode of burial of use at the Jews” (Jean 19,40).

The Jewish mode of burial consisted in wrapping the bodies by folding the linen into two in the axis of the body (above/below). Thus the shroud of Turin reveals a whole body of face and back. About this relic, it is preferable to speak about shroud.

History in New Testament

The Saint-Shroud term generally indicates the fabric of flax in which Joseph d' Arimathie wrapped Jesus, and who was used to him as shroud ( sindon in Greek). The Gospel S agree on these points. One gives below the verbs employed according to the evangelists (oecumenical translation, then Bible of Jerusalem):

  • Matthieu, 27 57-60: to wrap, roll,
  • Marc, 15 42-46: to roll up, wrap,
  • Luc, 23 50-54: to wrap, roll,
  • Jean (19 38-42): to surround, bind.

Seul Jean uses a slightly different vocabulary, evoking linens (or strips according to the translations). It employs the terms d'othonia , diminutive d'othone , which indicate a fine fabric of flax, and soudorion , shroud (intended to absorb the last sweat of the face). It specifies that Jesus was wrapped strips, according to the Jewish funerary habit .

There existed indeed several funerary practices at the Jews of the beginning of the Christian era. The habit consisting in rolling up the body of strips containing of aromatics, resulted generally from Egypt. The Jews wrapped the body rather longitudinally.

When Jesus ressuscita, it appeared with his faithful vêtu of this Shroud.

Holy Veronique

Enough regularly, one indicates by the term of Saint-Shroud, because of the ancient direction of the term, a Relique which contains only the image of the face of Christ. There was in fact confusion between the two relics. This woman would have wiped the face of Christ with the veil which it wore on the head, veils on which the face of Christ would have been printed.

Various legends utilize it at various places. It for example would have collected the linens (shroud and shroud) in the tomb, after resurrection.

Several churches claim to hold the veil of head of holy Veronique, who carries several names, the Holy Face, Voile of Veronique, or improperly, Saint-Shroud, with Rome, Milan, Jaén in Spain.

Christian legends

Enough early, of the Relique S appears that one identifies with the Shroud having wrapped the body of Christ.

The mask of Édesse

There are various relics which one claims to be the Saint-Shroud, or which carry the face of Christ, of unknown origin and which were venerated until XIVe century. However, it is mentioned an image of the entire body only for only one of these 43 relics, that known as Image of Édesse .

The existence of this relic carrying the image of Christ is attested as of the sixth century. No text mentions if it acts of a Christ beaten and with the bloody body, but all the old sources estimate that the image was formed on cloth at the time of the life of Jesus.

Theory of Ian Wilson

In general, descriptions mention only the face of Christ, but some (which follow Ian Wilson) think that it is possible that, by a system of folding, only the face was exposed. That hypothetically makes it possible to connect this image of Édesse to the Linceul of Turin. Some elements go in the direction of its thesis. Saint Jean Damascène, in his work iconodoule (favorable to the icon S) Of the Holy Images , described the Image of Édesse like a band, an oblong cloth, which is not square.

At the time of the transfer of cloth to Constantinople in 944, the archdeacon of Holy-Sophie pronounces a sermon on this cloth. It was believed lost a long time, before it is found in the files of the the Vatican. It indicates it to it is not simply the face, but all the body of the Christ who is on the shroud. Other documents which come from the Bibliothèque vaticane and the Université of Leyde, with the Netherlands, confirm this passage ( Codex Vossianus Latinus Q69 and Codex of the library vaticane 5696 , p. 35).

In 1203, a cross knight , Robert de Clari, affirms to have seen the shroud in Constantinople: It is there that is the Shroud in which our Lord was buried, who is exposed each Friday, and each one can see the figure of our Lord there.

After the fourth Crusade, in 1205, Theodore Angel, nephew of the one of the three Byzantine emperors deposited by the Crusaders, writing with the Innocent pope III to protest against the bag of its capital. This letter, dated August 1st, 1205, contains this passage:

“ the Venetian ones adapted the high contents in gold, money and ivory, and the Francs made in the same way with the relics of the saints, of which the most crowned among all, cloth in which our Lord Jesus-Christ was wrapped after his death and before his resurrection. We know that the crowned objects are preserved by the plunderers in Venice, in France and other places, the cloth crowned in Athens. ”

The cloth of Édesse is the relic identified with the most famous Saint-Shroud until XIIIe century. After 1205, it disappears completely.

List Relique S presented like the Saint-Shroud

The Shroud of Turin

See also: Shroud of Turin

The Shroud or Linceul of Turin is currently most known.

The Saint-Shroud of Besancon

The Saint-Shroud of Besancon presented the print of a naked man, torture victim, of face. The back did not leave of trace.

It appears in the area in 1523, being probably a copy of that of Turin, which was in the area between 1418 and 1452. It is Othon of the Rock, comrade in arms of the Villehardouin, princes of Morée (Greece), which would have sent it in 1208 to his/her father. This Othon of the Rock would have subtilized the Shroud in Athens (see Théorie of Ian Wilson) to make gift with the church of Besancon of it.

A vault of the Saint-Shroud was high for him in the cathedral Saint-Etienne, then it was transferred in 1669 in the news cathedral Midsummer's Day. It was the object of an important worship at the 17th century, period of war (Guerre Thirty Year old, annexations and withdrawals of France) and of Peste. Moreover, at the time of the capitulation of the city in front of the French Armies in 1674, the only condition posed was to preserve this relic.

With the Revolution, the Saint-Shroud of Besancon east sent to Paris the 27 floréal year II, with the mould being used to renew the print each year (official report of the Convention of the 5 meadow year II, Monitor of 1794, page 557). It is then thrown to fire.

One finds of it a representation on the stained glasses of the Vault of Pérolles with Freiburg in Switzerland, going back to 1520. On the stained glass, the canons of Besancon, bearing, by privilege the episcopal miter, hold the linen vis-a-vis crowd. The linen carries the double image, completely similar to that of the Shroud of Turin.

The Saint-Shroud of Brioude

The Saint-Shroud of Cadouin

The abbey of Cadouin is a monastery cistercian established in Périgord at the beginning of XIIe century.

The origin of the Shroud of Cadouin is badly defined. Of dimensioned, the documents (charters, instruments) concerning the abbey of Cadouin do not mention it throughout XIIe century, and even in 1201, he is ignored. It is only in 1214 qu ' an act of Simon IV of Montfort, favorable to the abbey, mentions it.

Other with dimensions, the stories produced during XIIIe century by the monks of the abbey connect it to a series of old legends, and advance that it would have been in possession of the abbey at the beginning of XIe century.

At all events, the Saint-Shroud quickly attracts a crowd of pilgrims on the way towards Saint-Jacques-with-Compostelle and makes the prosperity of the monastery. This is why, in 1392, in front of the disorders of the War One hundred Year old, the abbot Bertrand of Mills (1392-1414) the fact of transporting to Toulouse in order to ensure its protection. The fame of the Shroud is such as in 1399, the insane king Charles VI is made it bring to Paris. However, the war finishing, the monks of Cadouin wish to take again their relic, but the Toulouse ones refuse, wanting to profit from its prestige. In 1455, young monks of Cadouin, under the pretext studied it of, subtilize it thanks to skeleton keys, and flee with. The Shroud is deposited with the abbey of Obazine in the Limousin, to put it at the shelter Toulouse reactions.

It was then Obazine which refused to restore the relic. The lawsuits were concluded by an arbitration from Louis XI going back to 1482, which returned the relic in Cadouin and allotted to him a pound of 4000 pounds tournaments in addition. It is made then bring the Saint-Shroud to Poitiers.

The pilgrimage began again then, before declining with the wars of religion. In 1644, Mgr of Lingendes makes publish a book recalling the history of the relic and attests of its authenticity, questioned by the Protestants, which starts again the pilgrimage, as shows it that of Penitent Blue of Saint-Jerome de Sarlat which requests in front of the relic for the appeasing of the Fronde in 1651.

In 1789, the Saint-Shroud escapes from little from the fire from the files from the abbey, saved by the mayor Mr. Bureau, who dissimulates it until the ostension of September 8th, 1797. A new pilgrimage takes again importance after 1866. Doubts are emitted on its authenticity since 1901, but it is a linguistic expertise carried out on the initiative of RP Francez which proves that it is about a forgery in 1934.

Indeed, weaving is decorated decorative bands, embroidered with silk, carrying inscriptions in characters Coufique S, taking again the solemn Islamic proclamation in particular (" Bismillâh Ar-Raḥmân Ar-Raḥîm,… "). The inscription refers then to Musta Ali, caliph in Egypt from 487 to 495 of the Hégire (1095-1101 of the Christian era), and with its minister El Afdal, Abu-l-Qâsim Schahanschal, which exerted its functions from 487 to 515 (1094 to 1121). These elements make it possible to locate the weaving of the linen between the beginning of the reign of Musta Ali and the catch of Jerusalem by the Crusaders in 1098. These inscriptions of the time fatimide make of it a single example of fabric of this time.

The Saint-Shroud of Cologne (Germany)

The Saint-Shroud of Compiegne

The Saint-Shroud of Ivy (Belgium)

In the Saint-Gommaire church

The Saint-Shroud of Madrid (Spain)

The Saint-Shroud of Milan (Italy)

See too

Copy of the shroud realized by NASA

A copy carried out by NASA is permanently exposed in Marseilles: 1976-1980: a multi-field team of NASA proceeded to the study of the Shroud of Turin (Shroud off Turin Research Project). During this period NASA carried out life size three copies of the Shroud on fabric of flax.

These copies are exposed for one in America and the two others in Europe of which one in Marseilles.

In Marseilles the copy is exposed in the Saint-Paul church of Olives. " From 1976 to 1980 pennies the direction of DR. John Jackson, physicist of the U.S. Air Force, the American team of the 40 scientists of the STURP, with the assistance of approximately 400 specialists, bases its work over the 5 days of studies made directly on the Shroud during its exposure in 1978. Sturp notes:

thermal, chemical stability and liquid of the Shroud, the absence of directional layout, the surinformation of the details, negative character of the image, its three-dimensionality.

From where it arises in particular that the image could not be the fact of an artist. She testifies besides neither to effects of prospect, nor of school artistique." Arnaud-Aaron UPINSKY, the lawsuit in counterfeit of the Shroud, At F-X.de Guilbert, 1993, ISBN 2-86839-295-4)

the copy of the Shroud from Turin to Marseilles 1

the negative one of the image of the shroud relized by the zeteticians 2

Related articles

Other articles

Sources

  • RP Francez published a census of the sepulchral linens of Christ, -->
  • Bulletin of ecclesiastical history and religious archeology of the dioceses of Valence, Gap, Grenoble and Viviers - Volume 131 - p 16, list of 40 sepulchral linens christic per Ulysses Knight.

  • Delluc, B and G., 1983: The shroud of Cadouin: an embroidered fabric (study under the microscope), Bull. plowshare hist. and arch. of Périgord, 110, p. 162-179, 10 fig.

  • Delluc, B and G., 2001: The Shroud of Cadouin and his/her brother the veil of holy Anne d' Apt (Vaucluse). Two exceptional parts of textile archeology, Bull. plowshare hist. and arch. of Périgord, 128, p. 607-626, ill.
  • John H. Heller, Investigation into Turin Shroud , Paris, France Leisures, 1988,226p.

External bonds

  • the shroud of Turin or the saint-Shroud
  • the mystery of the saint-Shroud of Turin

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