Dossier sindrone 2
Women are the red thread that runs through the earthly history of Jesus.
It is very significant that all the Gospels attribute to women the privilege of being the first to learn of the resurrection of Jesus and the first witnesses
says Don Giuseppe Ghiberti
The Gospels are not too subtle in distinguishing the value of this testimony, in fact the testimony of women, from a juridical point of view, had a value one step lower than that of men. Luke, in his Gospel, describes the angels as "men", that is, the closest thing to what the jurisdiction of the time required, in order for the announcement of the resurrection to be accepted as effective.
"Who will overturn the stone from the entrance to the tomb?" Mary mother of James and Mary of Magdala whisper among themselves as they walk towards the tomb where the body of Jesus lies. They must cleanse it and perfume it with aromas, according to custom, to complete the burial interrupted for the feast day.
They go through the old town. Dawn is about to break, you can see it in the distance. Finally they arrive at the cemetery garden of Joseph of Arimathea. Golgotha is there, not far away, and the memory of just the day before yesterday is really too heartbreaking.
When they arrive in front of the tomb they see that the stone has already been removed. The tomb is open. Distraught they run from Simon Peter and John "They have taken the Lord away from the tomb and we do not know where they have put him" they say. Peter and John, stunned, without asking for explanations, run to the tomb. Behind them the women". They were both running together," John recalls in his Gospel, "but that other disciple" that is to say he, John himself, young and handsome, "ran faster than Peter and arrived first at the tomb. but he did not go in. Simon Peter also arrived, following him, went into the tomb and saw the bandages on the ground and the folded shroud, in a separate corner. Then the other disciple also came in, coming first to the tomb,
But what do they see so much to understand?
Probably the folded Shroud. If the body of Jesus had been stolen, as the women had believed, the sheets that wrapped it would also have disappeared. No one, of course, would have wasted time removing the clothes from the corpse. Why then? Completely useless. If, on the other hand, in handling the corpse the clothes had slipped - a valid hypothesis given the provisional nature of that beginning of the burial - well, who would ever have wasted time folding the shroud ?! No. Too much order in that tomb. An unsolicited, natural, just order.
Or perhaps, more likely, the visible sign that leads Peter and John to believe, is the Shroud not folded in the sense that we attribute to the term, but stretched out, exactly where the body was placed, flattened and empty of the body of Jesus. , in short, that Jesus came out of it and they believe in his resurrection.
To believe it is necessary to see something
says Don Fossati
Also in this case the problem is that of the exact translation. The term used by the Scriptures translates as <<leasure>> and not <<folded>>. Finally today most of the exegetes have come to understand this translation. The Shroud clearly remained stretched out and collapsed. If they hadn't seen the way the sheet had collapsed they would have had nothing to believe in so sudden and all-encompassing, like a thunderbolt.
John continues: "Mary instead", that is, while Peter and John himself, having already seen and believed, go away distraught, without speaking, and completely ignoring the women who had remained outside, "was outside, in tears, near the tomb. Weeping he approached the tomb and saw two Angels dressed in white, seated one at the head and the other at the feet, where the body of Jesus had been placed". How could Mary Magdalene know where the head was and where the feet of Jesus were? She certainly had participated in the burial the day before yesterday, but the men had gone to the grave to arrange the body, certainly not the women. Maria could have identified the position of the body only if the shroud had remained stretched out, or rather lying, empty, limp, therefore with the folds,
It has been called John's "Theology of Divine Glory". Bruno Bonnet-Eymard, French religious of the Community of the Little Brothers of the Sacred Heart, exegete, fervent scholar of the Shroud, speaking in Bologna at the II National Congress of Sindonology, in 1981, underlines how this glory of God has radiated on the face of Christ more that at the moment of the Transfiguration, "at the precise moment of his supreme humiliation, of his greatest degradation", "it is on the Cross, planted on Mount Calvary, that Christ, as on a new Sinai, made the Divine Glory appear", " while to us the Passion presents itself as a state of defeat and humiliation, the Passion for St. John, which witnessed it as in the Transfiguration, is the Hour of Glory, the Epiphany, the sparkle of the Glory of God on the face of Christ". Here is the soudara" Jesus is the new Moses, Jesus went up to his Sinai, for his Transfiguration on Good Friday, at the moment of the Crucifixion. And here he was covered with the Glory of God.
Descending from Calvary, Christ hides his Glory to be understood, to be seen by men in his human state of himself. It's time for humiliation. Like Moses who covers his face, Christ is clothed in the shroud, and it is specified in the Gospel of St. John that this passes over his head, covers his head not only his body. At the moment of the Resurrection, his light, the light of his face, manifests itself (is it perhaps the recognizable burn on the Holy Shroud of Turin? Some researches ask) and the Sudarium,"
For Bonnet-Eymard, therefore, the origin of the imprints of the Shroud is clear. Not so for science. From the very beginning, that is when the first photographs of the Cloth were available which clearly demonstrated that the imprint on the sheet is a negative, the question that scholars asked themselves concerned the formation of the image.
"It seems evident to me" says Fossati, that, after all the investigations and studies done, considering that the human figure on the Shroud is a negative impossible to realize and even to conceive before the discovery of photography, the pictorial origin of the Cloth can be definitively excluded. The image is made up of isolated dots, present on the single threads of the weft, not of the warp, and only on the visible surface, without penetrating inside. Dots resulting from the modification of cellulose microfibrils through a process that, according to what scientific research has found, we can define as dehydration-oxidation but of which we know neither cause nor details. These dots, i.e. these yellowed cellulose fibrils in the weave of the fabric could, in my opinion, to have originated the so-called code of the three-dimensionality of the image, discovered with the electronic processing of photography, that is to say the three-dimensionality of the Shroud face. In fact, scientifically it is not possible to explain the effect, which can be obtained only and exclusively with radar or laser photographs. The footprints of the body and the blood stains seem to have formed at the same time, but the blood impregnated the threads of the cloth before the image of the man of the Shroud was produced, in fact the linen is intact under the stains. scientifically it is not possible to explain the effect, which can be obtained only and exclusively with radar or laser photographs. The footprints of the body and the blood stains seem to have formed at the same time, but the blood impregnated the threads of the cloth before the image of the man of the Shroud was produced, in fact the linen is intact under the stains. scientifically it is not possible to explain the effect, which can be obtained only and exclusively with radar or laser photographs. The footprints of the body and the blood stains seem to have formed at the same time, but the blood impregnated the threads of the cloth before the image of the man of the Shroud was produced, in fact the linen is intact under the stains.
The first serious scientifically advanced theory was the so-called vaporography. It was proposed by one of the greatest and most passionate scholars of the Cloth, Paul Vignon, of the Catholic University of Paris, in 1902. According to this hypothesis, the vapors of ammonia, a substance produced by the decomposition of urea in sweat, acting in combination with the 'aloe, with which the sheet was impregnated, would be responsible for the Shroud image. The ammonia vapors, in fact, on the one hand would have acted on the blood clots which, re-humidified, would have been impressed on the sheet, on the other hand they would have acted on the aloe, with which the sheet was soaked, determining the fingerprints in the points where this was in contact with the body and paling the portions of the sheet close but not in direct contact with the body, that is, causing a darkening whose intensity would have been proportional to the proximity between the cloth and the body. Darker (therefore determination of the footprints) in contact, less dark, even non-existent, where the cloth was distanced from the body. However, it will be Vignon himself, anticipating many colleagues of the years to come, to raise dissatisfaction with this thesis. There are two objections to Vignon's hypothesis which over the years have advanced to the point of being definitively discarded. On the one hand, the hydrolysis of urea in an environment such as the tomb, where the man of the Shroud would have been laid, would have been extremely slow, and could have been accelerated only by the presence of an enzyme secreted by certain bacteria. Conditions that, if it is admitted that the body remained in the tomb for only a few hours, they could not have occurred, that is, there would have been no time for the slow ammonia production process, nor for the proliferation of bacteria in progress with the decomposition of the corpse and of which there are no traces on the sheet. On the other hand, considering the determination of the vapors probable, as Vignon claims, these would have spread uniformly and with all probability causing a general coloring. In any case, they could not have traced such fine details of the image. considering the determination of the vapors probable, as claimed by Vignon, these would have spread uniformly and with all probability causing a general coloring. In any case, they could not have traced such fine details of the image. considering the determination of the vapors probable, as claimed by Vignon, these would have spread uniformly and with all probability causing a general coloring. In any case, they could not have traced such fine details of the image.
In 1978 a group of researches made a series of drawings on the Shroud, among them there is Pierluigi Baima Bollone. He works on samples made at the height of the right foot. Studies confirm the presence of traces of aloe, myrrh and human blood. Baima Bollone, reporting on the results of the research, writes: "The identification investigations have led to acquisitions perfectly corresponding with what has been ascertained in other regions of the Sheet, in accordance with the hypothesis that it was a phenomenon or a complex of phenomena generalized to the entire surface determine the formation of images".
Although soon discarded, starting from Vignon's thesis, a series of experiments were carried out in Italy and abroad. Among the most significant are those of scholars of the highest level such as Romanese, Judica Cordiglia, Baima Bollone and Rodante.
Vignon had experimented on the faces of corpses with canvases soaked in aloe solution in the absence of myrrh. Romanese and Judica Cordiglia will use a blend of powdered aloe and myrrh. The results will be somatic negative impressions similar to those of the Shroud, but as for the blood stains the image will be decidedly unsatisfactory, due to the blood mixed with the powdery mixture.
Sebastiano Rodante, starting from the results of his colleagues, in an attempt to grasp the reasons and adopting a radical interpretation of the Gospels, where the details of the burial are told, proceeded with a series of experiments carried out in an environmental situation very similar to the Palestinian tomb, the catacombs of Syracuse. The experiments, which continued for about 15 years, a success for the Italian scholar and an important step in the attempt to reconstruct the formation of the Shroud imprint, are of two types. A cloth was impregnated with an aqueous solution of aloe and myrrh which would then cover a face sprinkled with blood and sweat for 36 hours (absolutely essential to demonstrate any validity of Vignon's thesis) as well as blood clots. For the second block of experiments Rodante proceeded in the same way simply by replacing the aqueous solution with an oily solution, also based on aloe and myrrh. The results, in both cases, were decidedly very satisfactory: the image obtained, in fact, is a negative in the somatic features, a positive in the blood clots.
This thesis could explain the formation of the trace of the coins on the Shroud figure.
"With Tamburelli we have faced the problem of the formation of the trace of the coin on the linen I don't know how many times"
says Nello Balossino
In grasping a coin one leaves the imprint on the coin itself. If I have not touched the corpse of the Shroud, that is a bloody corpse, the hands are clean, but having probably touched it, the hands are stained with blood and ointments. So putting the coin on this corpse means putting a coin dirty with substances that are transferred to the cloth. As the imprint of the body remained, so must the imprint of the coin remain
Another merit of Rodante's experiments was that of being able to prove, with almost absolute certainty, that the Shroud enveloped a corpse man, denying the supporters of apparent death. In fact, during one of these experiments, at the twentieth hour Rodante moved the canvas a few millimeters, at the end of the experiment the blood prints were at times confused and doubled. If the man wrapped in the Shroud had been alive, the respiratory movements and the contraction of the muscles, although almost imperceptible, would have determined a movement of the sheet that would have meant that the Shroud image was not so perfectly delineated and clear.
Among the theses that have appeared on the scenario to try to explain the formation of the Shroud image, there is also that relating to apparent death. The "heart still had to beat while the spots were forming on the Shroud". Rodney Hoare explained, illustrating the theory. Every normal chemical reaction depends a lot on the temperature. The coloring of linen is almost uniform throughout the entire length of the sheet and consequently the temperature did not vary much. Now when a human body dies, the blood stops flowing out and drips by gravity, causing a sort of hematoma at the bottom of the wound.The extremities, having comparatively very large surfaces and retaining only small amounts of heat, rapidly cool down to external temperature". while instead" the trunk of a dead body retains heat for a considerable period of time. If the man of the Shroud had been dead, and the spots caused by some emanation from the surface of the body, "one would have" expected the lack of well-defined spots at the bottom of the legs and on the fingers, but much more marked spots on the shoulder blades and on the buttocks, where the Hot Blood would have settled. The uniformity of the spots, and consequently of the body temperature, means that the man of the Shroud must have been in a coma, his heart was still beating, and the blood was still circulating. The absence of any signs of evacuation also suggests that he could not have been completely dead to him. With this basic idea that the body of the man of the Shroud lay in a coma in the sheet, at a slightly higher temperature than the surrounding environment, it is possible to explain how the spots were formed, with their gradual transition from dark to light " and "the way the spots showed gradation becomes understandable". Hoare claims this is "an extension of Vignon's vaporographic theory" contact, up to the ambient temperature, when it was distant from it. The temperature of the sheet at each point was higher the closer it was to the skin, so that the darkening of the image increased with closer proximity "effect demonstrated by scholars Joan Jackson, professor of physics, and Eric Jumper, professor of aerodynamics, NASA, with the VP-8 image analyzer". In addition, the very low thermal conductivity of the trapped air explains why only the fibers closest (to the body) were colored. The Shroud, in this case, is a simple temperature map. It shows the changes in the temperature of a slightly warm body". the very low thermal conductivity of the trapped air explains why only the fibers closest (to the body) were colored. The Shroud, in this case, is a simple temperature map. It shows the changes in the temperature of a slightly warm body". the very low thermal conductivity of the trapped air explains why only the fibers closest (to the body) were colored. The Shroud, in this case, is a simple temperature map. It shows the changes in the temperature of a slightly warm body".
The objections that are made to the supporters of this thesis are substantially to have ignored some medical-pathological details that would demonstrate the ascertained and occurred death on the cross of the man of the Shroud.
The three-dimensional processing of the image of the Shroud had already made it possible for Professor Giovanni Tamburelli, a refined scholar of the subject, to point out, already in 1978, how the "position of the blood, almost limited to the front part of the face, still indicates how the man of the Shroud died on the cross. Otherwise, there would be rivulets and clots of blood on the less prominent part of the face and in the hollow of the dark circles". Furthermore, various tests conducted on the blood present on the cloth would show that this is in all respects coagulated blood, of a dead person, and not streams of free blood, that of a person still alive.
The researchers of STURP, The Shroud of Turin Research Project, a consortium of American and European researchers formed in '78 to carry out a series of very high profile researches on the Shroud, presenting the report of the work done, declared themselves "in a dead end" about the identification of the process of formation of the Shroud image. They had taken into consideration all the hypotheses (except for the supernatural origin) that had been advanced over the years on the scientific scenario. In the report they will write: "the image is produced by dehydrated and oxidized cellulose and cannot be explained by a specific mechanism. The fibers that form the image are simply more dehydrated and oxidized than the fibers that do not form the image".
Baima Bollone argues that "The Americans are right to talk about a localized alteration of cellulose, even colored alteration, but they are wrong in discarding the effects of aloe and myrrh. Effects that may have caused these alterations for two reasons. On the one hand because there are traces of aloe and myrrh and then because on some threads you see something that is not only due to the alteration of the cellulose".
The Italian-Californian Sam Pellicori, a member of STURP, had worked on the hypothesis of the so-called latent image, which would support a natural formation of the image by a physico-chemical process. Pellicori made a series of experiments using the same substances as Vignon, sweat, aloe and, in addition, other ointments used in burials in Palestine. The purpose of the studies was to demonstrate that "the substances placed on the body, once cured on the Shroud, both the ointments for the burial and the sweat and secretions of the skin, transfigured the linen by direct contact" and later, with the passing of the time, probably centuries, at normal temperatures and perhaps under the action of sunlight, determined the appearance of the footprints.
_Whoever finds the empty Shroud in the tomb finds it stained with blood, five centuries later the figure of man is discovered. Something sensitized the cellulose to the point of altering it and exposure to light determined the emergence of the figure._ explains Professor Giorgio Tessiore, sindonologist, textile expert. _The bloodstains are indifferently visible on the warp and weft, while the Shroud imprint is traced only on the weft threads. Those of the warp are more twisted than the weft threads, which could have absorbed substances - aloe, myrrh, sweat - and allowed, centuries later, the image to form. In all probability, although the Shroud does not present traces of oil, the mixture of aloe and myrrh brought by Nicodemus was oil-based. The unclean clothes, according to the Jewish ritual, they had to be thoroughly washed before they could be reused or even just stored. Well, the Shroud, impure for having been in the sepulcher and having wrapped a corpse, must have been subjected to many and thorough washes. Everyone knows that with cold water the blood washes away while with the hot one it fixes itself, contrary to the oil that washes away. The women probably did washings with saponin and hot water. The oil was released, the blood set; in the weft threads, more impregnated, traces of aloe, myrrh and sweat remained and, following exposure to light, five centuries later or so, the Shroud image emerged. It is my theory, I cannot say that it is right, but no one, as long as other theories are not proven valid, can deny it. unclean for having been in the tomb and having wrapped a corpse, she must have been subjected to many and thorough washing. Everyone knows that with cold water the blood washes away while with the hot one it fixes itself, contrary to the oil that washes away. The women probably did washings with saponin and hot water. The oil was released, the blood set; in the weft threads, more impregnated, traces of aloe, myrrh and sweat remained and, following exposure to light, five centuries later or so, the Shroud image emerged. It is my theory, I cannot say that it is right, but no one, as long as other theories are not proven valid, can deny it. unclean for having been in the tomb and having wrapped a corpse, she must have been subjected to many and thorough washing. Everyone knows that with cold water the blood washes away while with the hot one it fixes itself, contrary to the oil that washes away. The women probably did washings with saponin and hot water. The oil was released, the blood set; in the weft threads, more impregnated, traces of aloe, myrrh and sweat remained and, following exposure to light, five centuries later or so, the Shroud image emerged. It is my theory, I cannot say that it is right, but no one, as long as other theories are not proven valid, can deny it. Everyone knows that with cold water the blood washes away while with the hot one it fixes itself, contrary to the oil that washes away. The women probably did washings with saponin and hot water. The oil was released, the blood set; in the weft threads, more impregnated, traces of aloe, myrrh and sweat remained and, following exposure to light, five centuries later or so, the Shroud image emerged. It is my theory, I cannot say that it is right, but no one, as long as other theories are not proven valid, can deny it. Everyone knows that with cold water the blood washes away while with the hot one it fixes itself, contrary to the oil that washes away. The women probably did washings with saponin and hot water. The oil was released, the blood set; in the weft threads, more impregnated, traces of aloe, myrrh and sweat remained and, following exposure to light, five centuries later or so, the Shroud image emerged. It is my theory, I cannot say that it is right, but no one, as long as other theories are not proven valid, can deny it. traces of aloe, myrrh and sweat remained and, following exposure to light, five centuries later or so, the Shroud image emerged. It is my theory, I cannot say that it is right, but no one, as long as other theories are not proven valid, can deny it. traces of aloe, myrrh and sweat remained and, following exposure to light, five centuries later or so, the Shroud image emerged. It is my theory, I cannot say that it is right, but no one, as long as other theories are not proven valid, can deny it.
Pellicori's experiment, fully successful, did not turn into a sustainable thesis for a number of reasons, first of all the three-dimensionality of the image.
Another hypothesis on which the STURP had worked is that of the burn. More than one, it is a series of hypotheses put forward by several parties and by several scholars who have been working on the Shroud for years.
Already in '38 Vignon, no longer convinced of his vaporographic theory, had advanced the theory of irradiation, although he was unable to explain what this possibly derived from. Giovanni Judica Cordiglia, after years of experiments, turned his attention to the hypothesis of radiations, what are defined as << Gurwitsch's mitogenetic rays >>. As Cordiglia himself explains, the rays are "originated by the activity of" organic "tissues and can be emitted outwards". It emerged from the study of scientists in Europe and overseas, "that living bodies hit by certain rays could very well store certain radiations and then emit them even several hours later, as secondary residual radiations", so Cordiglia put forward the idea that " the cells of that body, not yet subject to putrefaction, had remained alive and functioning, therefore capable of emitting radiation. In fact, the body of Jesus had been exposed naked for three hours to diffused light and perhaps even to the rays of the sun, so much so as to store radiation from the environment". This thesis, which came to the fore in 1933. Cordiglia makes experiments but does not obtain At this point he turns to nuclear physics and corrects the setting of his thesis, meeting the favor of other scholars. He recounts: "Basically, It is José Carreño who offers Cordiglia a shoulder, proposing the hypothesis of a sort of explosion of atomic energy. Carreño "reconnects - says Cordiglia himself - to the physical transformation of the body in the resurrection, which could have triggered a brief and violent explosion of some radiation other than heat" the explosion of Hiroshima. And it is not enough: "There is an idea of this phenomenon in the transfiguration and glare of Saul of Tarsus on the road to Damascus. Moreover, the careful reading of the apocryphal Gospels strongly reminds us of the presence of this light, both in the cave of Nativity as in that of the burial". Nor is it inappropriate to recall here that dazzling light on the face of Moses, who came down from Sinai, as Frère Bruno Bonnet-Eymard recalled. proposing the hypothesis of a sort of explosion of atomic energy. Carreño "reconnects - says Cordiglia himself - to the physical transformation of the body in the resurrection, which could have triggered a brief and violent explosion of some radiation other than heat" the explosion of Hiroshima. And it is not enough: "There is an idea of this phenomenon in the transfiguration and glare of Saul of Tarsus on the road to Damascus. Moreover, the careful reading of the apocryphal Gospels strongly reminds us of the presence of this light, both in the cave of Nativity as in that of the burial". Nor is it inappropriate to recall here that dazzling light on the face of Moses, who came down from Sinai, as Frère Bruno Bonnet-Eymard recalled. proposing the hypothesis of a sort of explosion of atomic energy. Carreño "reconnects - says Cordiglia himself - to the physical transformation of the body in the resurrection, which could have triggered a brief and violent explosion of some radiation other than heat" the explosion of Hiroshima. And it is not enough: "There is an idea of this phenomenon in the transfiguration and glare of Saul of Tarsus on the road to Damascus. Moreover, the careful reading of the apocryphal Gospels strongly reminds us of the presence of this light, both in the cave of Nativity as in that of the burial". Nor is it inappropriate to recall here that dazzling light on the face of Moses, who came down from Sinai, as Frère Bruno Bonnet-Eymard recalled. reconnects - says Cordiglia himself - to the physical transformation of the body in the resurrection, which could have triggered a brief and violent explosion of some radiation other than heat "the explosion of Hiroshima. And that's not enough:" There is an idea of this phenomenon in the transfiguration and in the glare of Saul of Tarsus on the road to Damascus. Moreover, the careful reading of the apocryphal Gospels strongly reminds us of the presence of this light, both in the grotto of the Nativity and in that of the burial". Nor is it inappropriate to recall here that dazzling light on the face of Moses, who descended from Sinai, as remembered Frère Bruno Bonnet-Eymard. reconnects - says Cordiglia himself - to the physical transformation of the body in the resurrection, which could have triggered a brief and violent explosion of some radiation other than heat "the explosion of Hiroshima. And that's not enough:" There is an idea of this phenomenon in the transfiguration and in the glare of Saul of Tarsus on the road to Damascus. Moreover, the careful reading of the apocryphal Gospels strongly reminds us of the presence of this light, both in the grotto of the Nativity and in that of the burial". Nor is it inappropriate to recall here that dazzling light on the face of Moses, who descended from Sinai, as remembered Frère Bruno Bonnet-Eymard. which could have triggered a brief and violent explosion of some radiation other than heat "the explosion of Hiroshima. And that's not enough:" There is an idea of this phenomenon in the transfiguration and glare of Saul of Tarsus on the road to Damascus. Moreover, the careful reading of the apocryphal Gospels strongly reminds us of the presence of this light, both in the grotto of the Nativity and in that of the burial". Nor is it inappropriate to recall here that dazzling light on the face of Moses, who descended from Sinai, as remembered Frère Bruno Bonnet-Eymard. which could have triggered a brief and violent explosion of some radiation other than heat "the explosion of Hiroshima. And that's not enough:" There is an idea of this phenomenon in the transfiguration and glare of Saul of Tarsus on the road to Damascus. Moreover, the careful reading of the apocryphal Gospels strongly reminds us of the presence of this light, both in the grotto of the Nativity and in that of the burial". Nor is it inappropriate to recall here that dazzling light on the face of Moses, who descended from Sinai, as remembered Frère Bruno Bonnet-Eymard.
Along the same lines as Carreño and the supporters of the thesis of a sort of atomic explosion and in any case of particularly intense light, capable of determining the fingerprint by burning, is the intervention, at the Turin Congress in '78, by the Brazilian Sudaristic Academy Scientific-Cultural, which declares "when Jesus Christ was resurrected there was an atomic explosion, which gave rise to a splitting of atoms with the production of anti-matter. Through nuclear thermal irradiation, a magnetic resonance, or magnetic field, was produced and the split gave rise to the formation of atomic energy. This in turn produced the anti-matter. The event that actually occurred leads us to conclude, through reasoning, that living organic cells exist in the Santo Lino,which maintain in the contour of the body of Christ imprinted in the tissue, an energy field, that is a bio-plasma field, which is the fourth state of matter".
It will be Don Luigi Fossati who will ask that all these hypotheses be examined very carefully, also considering the lack of research that looks only at the determination of the footprints by physico-chemical reaction.
The STURP carefully examines the experiments carried out by the thermochemist Ray Rogers, a member of the group. According to Rogers, the Shroud would have been squeezed by a rapid heating. Noting how the chemical reactions caused by the Chambéry fire, which hit the Shroud in 1532, did not seem to have changed the Shroud image, nor did the spraying of water used to extinguish that fire, and noting above all the coloring of the signs left by the fire very similar, almost identical, to that of the stroke that forms the image of the man of the Shroud, he came to suppose that the image was the product of a heating, of a burn that could be determined from heat or particularly powerful beams of light. But escaping " any experiment could not go beyond the mere exercise on an unverifiable hypothesis. Among the strongest objections: the impossibility of justifying the definition and half-tones of the image. Jackson himself would have proposed a very particular hypothesis to the attention of the international scientific community. The resurrected body, having lost its physicality, would have penetrated the Shroud; or rather, the now empty Shroud would have collapsed penetrating into the void left by the body and for a particular energy released by the resurrection it would have remained imprinted with the likeness of Christ. any experiment could not go beyond the mere exercise on an unverifiable hypothesis. Among the strongest objections: the impossibility of justifying the definition and half-tones of the image. Jackson himself would have proposed a very particular hypothesis to the attention of the international scientific community. The resurrected body, having lost its physicality, would have penetrated the Shroud; or rather, the now empty Shroud would have collapsed penetrating into the void left by the body and for a particular energy released by the resurrection it would have remained imprinted with the likeness of Christ. Jackson himself would have proposed a very particular hypothesis to the attention of the international scientific community. The resurrected body, having lost its physicality, would have penetrated the Shroud; or rather, the now empty Shroud would have collapsed penetrating into the void left by the body and for a particular energy released by the resurrection it would have remained imprinted with the likeness of Christ. Jackson himself would have proposed a very particular hypothesis to the attention of the international scientific community. The resurrected body, having lost its physicality, would have penetrated the Shroud; or rather, the now empty Shroud would have collapsed penetrating into the void left by the body and for a particular energy released by the resurrection it would have remained imprinted with the likeness of Christ.
The conclusions of the STURP seem like a true unconditional surrender: "The basic problem, from a scientific point of view, is that some explanations, which could be admitted from a chemical point of view, are excluded from physics. On the contrary, some physical explanations. that might be interesting are completely excluded from chemistry".
The Italian sindonologist Gonella commented: "this image is technically inconceivable. Scientifically it must not exist, it cannot exist ... and yet the Shroud does exist".
