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John
John
On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb. So she ran 4 and went to Simon Peter and to the other disciple whom Jesus loved, and told them, "They have taken the Lord from the tomb, and we don't know where they put him." So Peter and the other disciple went out and came to the tomb. They both ran, but the other disciple ran faster than Peter and arrived at the tomb first; he bent down and saw the burial cloths there, but did not go in. When Simon Peter arrived after him, he went into the tomb and saw the burial cloths 6 there, and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place. Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed. For they did not yet understand the scripture that he had to rise from the dead. Then the disciples returned home. John 20:1-10.
On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb. So she ran 4 and went to Simon Peter and to the other disciple whom Jesus loved, and told them, "They have taken the Lord from the tomb, and we don't know where they put him." So Peter and the other disciple went out and came to the tomb. They both ran, but the other disciple ran faster than Peter and arrived at the tomb first; he bent down and saw the burial cloths there, but did not go in. When Simon Peter arrived after him, he went into the tomb and saw the burial cloths 6 there, and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place. Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed. For they did not yet understand the scripture that he had to rise from the dead. Then the disciples returned home. John 20:1-10.
All the evangelists agree on the verification of the empty tomb to express the certainty of Jesus' Resurrection. Once again, it is the women who take the lead, as they go to the tomb at dawn on Sunday with the intention of embalming the body of the Master. In the Synoptic Gospels, the tomb is found empty, and an angel asks them to verify it and go tell the disciples. The women mentioned are Mary Magdalene, Mary the mother of James, Joanna, and Salome. The disciples did not believe them, but according to Luke, Peter went to the tomb, saw the linen wrappings, and confirmed that it was empty.
All the evangelists agree on the verification of the empty tomb to express the certainty of Jesus' Resurrection. Once again, it is the women who take the lead, as they go to the tomb at dawn on Sunday with the intention of embalming the body of the Master. In the Synoptic Gospels, the tomb is found empty, and an angel asks them to verify it and go tell the disciples. The women mentioned are Mary Magdalene, Mary the mother of James, Joanna, and Salome. The disciples did not believe them, but according to Luke, Peter went to the tomb, saw the linen wrappings, and confirmed that it was empty.
Matthew specifies that the guards were terrified by the appearance of the angel, and they ran to tell the priests what had happened. The priests then bribed the guards to spread the story that the disciples had stolen the body, which circulated among the Jewish people (Matthew 28:11-15).
Matthew specifies that the guards were terrified by the appearance of the angel, and they ran to tell the priests what had happened. The priests then bribed the guards to spread the story that the disciples had stolen the body, which circulated among the Jewish people (Matthew 28:11-15).
Once again, it is John who describes the events with the precision of an eyewitness. At dawn on Sunday, Mary Magdalene arrives at the tomb and finds it empty. She runs to tell Peter and John, who, in turn, race to see what has happened. John runs faster and arrives before Peter; he sees the linen wrappings lying there but does not enter because, in the absence of the Master, he recognizes Peter's authority. When Peter arrives, he enters and sees the linen wrappings and the separate wrapping for the head. Then John enters as well, sees, and believes.
Once again, it is John who describes the events with the precision of an eyewitness. At dawn on Sunday, Mary Magdalene arrives at the tomb and finds it empty. She runs to tell Peter and John, who, in turn, race to see what has happened. John runs faster and arrives before Peter; he sees the linen wrappings lying there but does not enter because, in the absence of the Master, he recognizes Peter's authority. When Peter arrives, he enters and sees the linen wrappings and the separate wrapping for the head. Then John enters as well, sees, and believes.
The representation of the cloths with the angel seated in the empty tomb came to signify in Eastern Christian art the mystery of the Resurrection. Undoubtedly, those cloths held great significance for the early disciples, who would have kept them as relics, albeit in secret, as they contained the blood of the Master, which was something sacred but also capable of causing impurity to those who touched them. It seems logical that they would have been entrusted to the Mother, who would have taken them to her home, which would later become the home of Saint John in Ephesus.
The representation of the cloths with the angel seated in the empty tomb came to signify in Eastern Christian art the mystery of the Resurrection. Undoubtedly, those cloths held great significance for the early disciples, who would have kept them as relics, albeit in secret, as they contained the blood of the Master, which was something sacred but also capable of causing impurity to those who touched them. It seems logical that they would have been entrusted to the Mother, who would have taken them to her home, which would later become the home of Saint John in Ephesus.
Obviously, they would have verified that the burial shroud had only blood stains, but the mortuary cloth had, apart from the blood stains, a mysterious and inexplicable image. This image, known as acheiropoietos, meaning not made by human hands, began to be known several centuries later, once the Church's freedom was established, and it eventually influenced the representation of the bearded Syrian Christ in Western art, which continues to this day.
Obviously, they would have verified that the burial shroud had only blood stains, but the mortuary cloth had, apart from the blood stains, a mysterious and inexplicable image. This image, known as acheiropoietos, meaning not made by human hands, began to be known several centuries later, once the Church's freedom was established, and it eventually influenced the representation of the bearded Syrian Christ in Western art, which continues to this day.
The curiosity to understand the origin of this mysterious image and how it could have been produced developed within society during contemporary times, thanks to photography, starting in 1898. The first thing that photographer Secondo Pia discovered at that time was that the imprint functioned as a photographic negative. From 1978 onwards, studies conducted by the STURP team revealed that the image was subsequent to the blood stains, as it did not exist in the areas of the cloth stained by blood. Likewise, experiments with the VP8 resulted in the realization that it was an imprint with three-dimensional information, capable of being reproduced as a relief image.
The curiosity to understand the origin of this mysterious image and how it could have been produced developed within society during contemporary times, thanks to photography, starting in 1898. The first thing that photographer Secondo Pia discovered at that time was that the imprint functioned as a photographic negative. From 1978 onwards, studies conducted by the STURP team revealed that the image was subsequent to the blood stains, as it did not exist in the areas of the cloth stained by blood. Likewise, experiments with the VP8 resulted in the realization that it was an imprint with three-dimensional information, capable of being reproduced as a relief image.
Despite the numerous analyses that could be conducted with the scientific materials obtained in 1978, it has not been possible to determine how the imprint was formed. It is known that it does not contain pigment and that it is formed by a slight superficial modification of the linen fibers that compose the cloth.
Despite the numerous analyses that could be conducted with the scientific materials obtained in 1978, it has not been possible to determine how the imprint was formed. It is known that it does not contain pigment and that it is formed by a slight superficial modification of the linen fibers that compose the cloth.
Father Emmanuel Carreira explains the phenomenon very well as a result of the dematerialization of the body that was wrapped in the cloth. What was placed in the tomb as a tangible body suddenly transitioned into a non-material, intangible state. The cloth that covered the upper part, upon losing the support of the body, fell onto the lower part, remaining stretched out, as witnessed by the apostles Peter and John.
Father Emmanuel Carreira explains the phenomenon very well as a result of the dematerialization of the body that was wrapped in the cloth. What was placed in the tomb as a tangible body suddenly transitioned into a non-material, intangible state. The cloth that covered the upper part, upon losing the support of the body, fell onto the lower part, remaining stretched out, as witnessed by the apostles Peter and John.
For this modification of the linen fibers, it is estimated that a very powerful energy acted within an extremely brief period of time, and in any case, of unknown origin. As it passed through the body in the instantaneous process of dematerialization, the shroud received the imprint of numerous organs and unseen parts of the body, such as the teeth, retracted thumbs, the spinal column, and more.
For this modification of the linen fibers, it is estimated that a very powerful energy acted within an extremely brief period of time, and in any case, of unknown origin. As it passed through the body in the instantaneous process of dematerialization, the shroud received the imprint of numerous organs and unseen parts of the body, such as the teeth, retracted thumbs, the spinal column, and more.
In 2002, the relic underwent conservation work, and high-resolution digital photographs were taken, which have allowed for further progress in its scientific analysis. However, there is still much to investigate until an incontrovertible explanation for the formation of this sacred image can be reached.
In 2002, the relic underwent conservation work, and high-resolution digital photographs were taken, which have allowed for further progress in its scientific analysis. However, there is still much to investigate until an incontrovertible explanation for the formation of this sacred image can be reached.
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