Sainte Tunique Du Christ
Holy shirt is the garment worn by Jesus at Calvary and drawn between the soldiers responsible for his execution. The Jews of the time usually wore two tunics: a light from underneath, and a thick top.
Summary |
The most famous of Jesus' clothes remains arguably the seamless robe, the robe that the Virgin wove for her son to get out of Jersey, who thought as he grew up and he held until she was fired lots between the soldiers responsible for its execution, without ever wear appeared. Dress unique and miraculous for Jesus, but miraculously not only for Christians as it has survived for centuries by multiplying: Argenteuil and Trier have possessed in full each city, Moscow was a large fragment, churches, Roman St. Prassede and St. Roch , the cathedral of Cortona , Venice also showed pieces. They are also found in Aix-la-Chapelle , in Bamberg , in Bremen , to Lokkum at Abbeville , to Constantinople , in London and in more than 30 other churches and monasteries around the world.
Places Conservation
- Trier ( Germany ): it dates from the fifth century or sixth century and was given his palace, St. Helena (mother of Constantine ) on his return from Palestine in 326.
- Argenteuil ( Val-d'Oise , France)
- GERMIER in Galatia ( Asia Minor ) from the sixth century
- Safed: near Lake Galilee ( Palestine ) sixth century also
The Robe of Trier
The dress was sent to Trier by St. Helena , mother of Emperor Constantine , St. Agricius, Bishop of Trier, the residence of emperors of the West and one of the largest cities then. Unfortunately, historical records are lacking and we absolutely must stick to the biographer writes Agricius towards the middle of the eleventh century the bishop had enriched the cathedral "a highlight of the passion and other relics of the Lord no less worthy of veneration that the nail itself, which is very vague. The tunic deserved more. In 1196, Archbishop John had been undertaking work in the cathedral, the cassette containing the Holy Robe was discovered. Initially placed under the altar, and then removed from Trier for a century, the box containing the precious relic was finally deposited in the treasury of the cathedral. When opened, "was found in inside a second box, covered with leather, closed as the first with three locks and then a third surrounded by cotton and wrapped in a cloth. The cloth was removed, we saw that the box was lined with a red lace and twenty-five seals intact, as was the first record, then two locks. They found a layer of cotton and silk successive three envelopes, one blue, one red and the third white. Finally we saw the Holy Robe itself conserved throughout its length, but bent in the width direction. It was removed with white taffeta and spread on the altar of the chapel.
"On the front it appeared as loose, and we noticed that previously, to better preserve the garment, we had applied a very thin fabric that had separated from the effect of time and fell into small pieces. Many of these pieces were collected by the assistants. They were often called plots of the Holy Robe, but they are not included: any parcel of the Holy Robe was separated. The antiquity of the garment is obvious. It is darker inside than outside, whitish in some places, gray in the rest. "
Publicly exposed in 1810, the relic attracted over two hundred thousand people. At the news solemn exposition of 1844, the number exceeded one million. The exposure took place in 1933 and 1959. More than 1.7 million pilgrims have come to Trier in 1959, during a special exposition of the holy robe. The last date of 1996 (700 000 pilgrims). The next pilgrimage is planned for 2012.
Historical criticism
A canon of Trier, Wilmowsky appointed, highly qualified, expressed the opinion, after careful consideration, it was a silk cloth Byzantine fifth or sixth century served as an envelope flap the tunic. The canon was not well judged.
An investigative committee composed of twelve members proceeded to reconsider the July 7 to 10, 1890 and concludes that nothing had been discovered "in contradiction with the ancient traditions of the Church of Trier. The object of study is not a flap or a fragment, but a "garment". The fabric, tight, smooth and brownish in color, is made of linen or cotton. A piece of plain silk, very firm and well preserved, was found inside. For the posterior side dress based on a kind of gauze. Glued on the front side, were found fragments of silk damask, in which one can still see drawings of birds, colored in yellow and red. This latest stuff is the description of Wilmowsky.
And think Dom H. Leclercq The Tunic of Argenteuil The tunic of Argenteuil is venerated as a relic authentic, made by Charlemagne. The first mention of a document authenticated by the tunic at Argenteuil Date 1156. According to dating the recent carbon-14 , conducted in 2003 at the initiative of the sub-prefect of Argenteuil, Jean-Pierre Maurice (with the agreement of the Municipality - Philippe Mtezeau, Deputy Mayor, the Bishop of Pontoise ( Monsignor Riocreux ) and the Ministry of Culture, Monument conservatory) it was made in the seventh century , which gives it a real historical value. It is surprising that old documents (including a charter of 1156) relating the rediscovery of the Holy Robe, have gone some twenty years probably. This document stated that Louis VII, King of France , was present at Argenteuil at the announcement of this 'rediscovery'. But, as with the coming of Charlemagne at Argenteuil, 800-804, no relationship historian not reported. Another element of ambiguity: in the era of Viking raids or shortly before, Thodrade left the convent of Argenteuil and took refuge in the monastery of Schwarbach in eastern France where she died in 848 without revealing the existence of the Holy Robe. Was it a well kept secret? According to the Gospels , Roman law gave the executioners , who were four, the opportunity to share the clothes of a crucified man. There are many pictorial representations of Romans playing dice this tunic. According to legend , the coat was found at the fourth century by Saint Helena, mother of Emperor Constantine , then preserved at Constantinople until the eighth century. In the year 800 , Empress of Byzantium , Irene , would then be offered to Charlemagne at his coronation as emperor of the West. And it would have given custody to the Monastery of the Humility of Our Lady of Argenteuil, where his daughter was Thodrade prioress. In 850 , the Normans pillaged the village of Argenteuil and the Basilica of Saint-Denys. Before their arrival, the tunic had been hidden in a wall. In 1003 , the abbey has been rebuilt and restored relic. It is then venerated until the sixteenth century , but it would have been burned or partially hidden when taking Argenteuil by Huguenots in 1567. Under the Revolution , the Priory Benedictine is removed, the relic and returned to the parish church. But in 1793 , the pastor of Argenteuil Ozette cut into pieces and buried in his garden before being imprisoned for two years. In 1795 , it appears that the tunic and sew the different fragments. Pilgrimages and solemn Ostensions resume in the nineteenth century , in principle every fifty years. On 13 December 1983 , the parish priest of Saint-Denys discovered the theft of the coat. The shrine is where the relic was stolen. The DRPJ of Versailles is on the teeth, anarchists implausible claim theft. On 2 February 1984, the Guyard father receives a phone call from a stranger promising to return the treasure to the condition of keeping secret the names of the kidnappers. The same evening, tunic found its case, the Basilica of St. Denys. The complaint is withdrawn, always kept secret. 1984. The last solemn exposition of the tunic was held during the holiday Easter 1984. In six days, the tunic scroll saw 80 000 people. Pilgrimages to the public Tunic of Argenteuil resumed since 2005, the first Sunday of the Passion. The authenticity of the Tunic of Argenteuil, like all relics dating from the time of Christ, may be questioned by critics of the historical document, for example, its emergence medieval (1156), over a thousand years after the facts. Already at the end of last century, in 1892 and 1893 and again in 1931, chemists fought on the tissue specific experiments that proved the animal nature of the son, its age, staining with madder or of catechu, its finally staining by blood stains, but brought no obviously nothing as regards the authenticity . Andre Lesort, dictionary of ecclesiastical history and geography , writes: "We are dealing here with a tradition that does not appear to go back beyond the fifteenth century and ending in all cases, n is supported by any evidence prior to the sixteenth century. The garment that is the object is, beyond dispute, a seamless fabric of wool, from the Orient and fashioned in the early centuries of our era. He may have been coated by the Savior of the world. As such, it is more than four centuries the object of a devotion that was encouraged by ecclesiastical authority and that has caused miraculous interventions. This, we believe, the only conclusions that can stop the criticism. " Dom H. Leclercq seems much clearer. Since the fabric is wool and fine Coptic type, "it can not be the tunic of Christ which, according to Hebrew usage, was to be woven linen or cotton. "In addition, the date of 1156 being untenable and devoid of any remaining relic certificate between Good Friday and the year 1156," we can not, "he said, denying that the space is a bit long." Studies conducted in 2003 by Sophie Desrosiers, a specialist in ancient textiles, and analysis conducted in 2004 at the Laboratory for Measurement of Carbon 14, Saclay, have dated the weaving of the robe of sixth-seventh centuries AD (between the years 530 and 650), with a probability of 95.4%. These results were made public by the bishop of Pontoise in December 2004. While it is now possible that the tunic of Argenteuil is the first century and contemporary of Christ, therefore, it nevertheless retains a certain historical value, even apart from its symbolic dimension, as outlined Serge Pitiot, Curator of Historical monuments. The Eastern Orthodox Church has also retained a tradition regarding Jesus' clothes that were distributed among the soldiers after the crucifixion. According to the tradition of the Georgian Orthodox Church, the chiton was acquired by a Jewish rabbi named the Georgia Elioz (Elias), who was in Jerusalem at the time of the crucifixion and bought the dress to a soldier. He took with him when he returned to his home town of Mtskheta, Georgia, where it is kept up to date in a crypt at the Patriarchal Cathedral of Svetitskhoveli. The festival in honor of "Lord of Chiton" is celebrated on October 1 Part of the himation is also located in Georgia, but he was placed in the treasury of the cathedral Svetitskhoveli, where he remained until the seventeenth century. Then the Shah Abbas I of Persia, when he invaded Georgia, won the dress. The Shah was then donated to Patriarch Filaret (1619-1633) and Tsar Michael in 1625. The authenticity of the dress is evidenced by Nectaire, archbishop of Vologda and by Patriarch Theophanes of Jerusalem. Later, two pieces of the dress were filed in St. Petersburg , one in the cathedral in the Winter Palace, and the other in the Saints Peter and Paul Cathedral. A portion of the dress is also preserved at the Cathedral of the Dormition in Moscow and Kiev in small portions to the Saint Sophia Cathedral , the monastery Ipatiev near Kostroma and some other monasteries. The Russian Orthodox Church commemorates the placement of the "Robe of the Lord" in Moscow, July 10. In Moscow each year on this day, the dress is solemnly revealed the Chapel of the Dormition Cathedral. It is exposed for veneration by the faithful in liturgical services. The peplum The Robe with Richard Burton after a book by Lloyd C. Douglas was the first film in Cinemascope describing in part the history of the Holy Robe, soon after the death of Jesus Christ. 
Historical criticism
The Eastern tradition
Sources and references
Bibliography
Filmography
External Links
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