934:
874:
268:, who disapproved of images, accepted that "the features of His apostles Peter and Paul, and indeed of Christ himself, have been preserved in coloured portraits which I have examined". Many famous images, including the Image of Edessa and Hodegetria, were described in versions of their stories as this type of image. The belief that images presumably of the 6th century at the earliest were authentic products of the 1st century distorted any sense of stylistic anachronism, making it easier for further images to be accepted, just as the belief in
898:
733:
889:. Taking notes that were later published, his assistant noted that the original art work was neither cracked nor flaked, while later additions (gold leaf, silver plating the Moon) showed serious signs of wear, if not complete deterioration. Callahan could not explain the excellent state of preservation of the un-retouched areas of the image on the tilma, particularly the upper two-thirds of the image. His findings, with photographs, were published in 1981.
168:
551:
33:
274:, which must have reflected a divine standard of realism and accuracy, distorted early medieval perceptions of what degree of realism was possible in art, accounting for the praise very frequently given to images for their realism, when to modern eyes the surviving corpus has little of this. The standard depictions of both the features of the leading New Testament figures, and the
357:. This was covered by plaster during the Iconoclastic period, towards the end of which an earthquake caused the plaster to fall down, revealing the image (during the reign of Leo V, 813-20). However, this was only a subsidiary miracle, according to the account extant. This says that the mosaic was being constructed secretly, during the 4th century persecution of
960:
It is generally believed that Mary would have appeared to James through bilocation, as she was still living either in
Ephesus or Jerusalem at the time of this event. She is believed to have died three to fifteen years after Jesus' death. After establishing the church, James returned to Jerusalem with
956:
River with some of his disciples, Mary miraculously appeared before him atop a pillar accompanied by angels. Mary assured James that the people would eventually be converted and their faith would be as strong as the pillar she was standing on. She gave him the pillar as a symbol and a wooden image of
370:
142:
distinguished two types: "Either they are images believed to have been made by hands other than those of ordinary mortals or else they are claimed to be mechanical, though miraculous, impressions of the original". The belief in such images became prominent only in the 6th century, by the end of which
635:
would celebrate masses in the small sanctuary where it was housed, and at times would kiss its feet. Although no longer a specific liturgical object, some Romans still venerate this icon, considering it a last hope in disasters and memorable events in the capital, a veneration which can be compared
773:
is attested to by Father Donato da Bomba in his "Relatione historica" research tracing back to 1640. Studies in the early 2010s revealed noted congruities with the Shroud. In
September 2006 Pope Benedict XVI made a private pilgrimage to the shrine, his first as pope, raising it to the status of a
224:
to have been created by conventional means in New
Testament times, often by New Testament figures who, like many monks of the later period, were believed to have practiced as artists. The best known of these, and the most commonly credited in the West, was Saint Luke, who was long believed to have
1517:
Damon, P. E.; D. J. Donahue; B. H. Gore; A. L. Hatheway; A. J. T. Jull; T. W. Linick; P. J. Sercel; L. J. Toolin; C. R. Bronk; E. T. Hall; R. E. M. Hedges; R. Housley; I. A. Law; C. Perry; G. Bonani; S. Trumbore; W. Woelfli; J. C. Ambers; S. G. E. Bowman; M. N. Leese; M. S. Tite (February 1989).
686:; its connection with any single surviving physical image is slighter still, though a number of images have been associated with it, several probably always meant to be received as copies. The image in the Vatican has a certain priority, if only because of the prestige of the papacy. The nuns of
410:
wrote to Jesus, asking him to come cure him of an illness. Abgar received an answering letter from Jesus, declining the invitation, but promising a future visit by one of his disciples. Along with the letter went a likeness of Jesus. This legend was first recorded in the early fourth century by
911:
This is a tridimensional image of Jesus Christ crucified that comes from the 16th century, and it is attributed to a miraculous event occurred to an
Amerindian woman of this South American Andean region, who worked washing clothes for wealthy families of the city of Buga.
724:. Legend has it that it has miraculous properties, being able to quench thirst, restore sight, and sometimes even raise the dead. Recent studies trace the association of the name with the image to the translation of Eastern relics to the West at the time of the Crusades.
199:), they therefore acted as important references for other images in the tradition. They therefore were copied on an enormous scale, and the belief that such images existed, and authenticated certain facial types, played an important role in the conservatism of
690:
in Rome were forbidden to exhibit their rival image in 1517 to avoid competition with the
Vatican Veronica; it is also now in the Vatican. Like the Genoa image, it is painted on panel and therefore is likely to have always been intended to be a copy.
884:
In 1979 Philip
Callahan, (biophysicist, USDA entomologist, NASA consultant) specializing in infrared imaging, was allowed direct access to visually inspect and photograph the image. He took numerous infrared photographs of the front of the
1883:
859:, or an icon created as such. Nevertheless, it is the subject of intense debate among some scientists, believers, historians, and writers regarding its authenticity and/or the details of its manufacture on account of other peculiarities.
278:
of key narrative scenes, seemed to have their authenticity confirmed by images believed to have been created either by direct witnesses or those able to hear the accounts of witnesses, or alternatively God himself or his angels.
915:
On
October 5, 2006, a team of specialists, using four different complementary technologies: X-rays, ultraviolet rays, pigment and stratigraphic analysis of the image, certified its well-preserved condition.
190:
as well as icons, and their images were naturally seen as especially authoritative as to the true appearance of the subject. Like other icon types believed to be painted from the live subject, such as the
402:, a Medieval Greek word not applied in any other context), was a holy relic consisting of a square or rectangle of cloth upon which a miraculous image of the face of Jesus was imprinted — the first
880:
This full length image of the Virgin is said to have miraculously been created at the unusually late date of 1531 (for the
Western church) in Mexico, where it continues to enjoy an enormous reputation.
342:
The nine other miracles listed deal with the maintenance rather than creation of icons, which resist or repair the attacks of assorted pagans, Arabs, Persians, scoffers, madmen, iconoclasts and Jews.
589:, in the classic pose of the Teacher holding the Scroll of the Law in his left hand while his right is raised in benediction. Many times restored, the face completely changed when
249:
a cloth woven or embroidered by the Virgin herself with figures of Jesus and the apostles. The apostles were also said to have been very active as patrons, commissioning cycles in
1189:
1722:, Christusbilder - Untersuchungen Zur Christlichen Legende, Orig. edit. Leipzig: J.C. Hinrichs´sche buchhandlung, 1899. New edit. Kessinger Publishing's Legacy Reprints 2009.
207:. Beside, and conflated with, the developed legend of the Image of Edessa, was the tale of the Veil of Veronica, whose name was wrongly interpreted in a typical case of
1618:
1575:
No. III (March 1981, 45pp.), Washington, D.C.; cf. Leatham, Miguel (2001). "Indigenista
Hermeneutics and the Historical Meaning of Our Lady of Guadalupe of Mexico,"
1872:
933:
608:
in metal and gilded wood over it, replacing the one by
Caradaossi (1452–1527) lost during the sack of Rome in 1527. The image itself was last inspected by the
1121:, the Christian daughter of Emperor Maximian. She hid it to protect it from potential damage by the pagan, Roman authorities, and it remarkably survived both
225:
had the Virgin Mary sit for her portrait, but in the East a number of other figures were believed by many to have created images, including narrative ones.
820:
1467:
first of four installments of an audiovisual presentation relating the holy image with a number of ancient predecessors, YouTube, access date March 2013.
2017:
1930:
1839:
1136:
occupation of Thessaloniki). Sometime before the Ottoman occupation and prior to the twelfth century, the mosaic icon was rediscovered by a monk from
1352:
lxxxvi, 2, cols. 2748f, noted by Runciman 1931, p. 240, note 5; remarking that "the portrait of Christ has entered the class of αχειροποίητοι icons".
1028:
1023:
in Jerusalem. The icon is considered by Orthodox Christians to be the patroness of Jerusalem. The commonly-held story regarding the origins of the
260:
Such beliefs clearly projected contemporary practices back to the 1st century, and in their developed form are not found before the lead-up to the
1696:
1305:
411:
Eusebius, who said that he had transcribed and translated the actual letter in the Syriac chancery documents of the king of Edessa. Instead,
1643:
James, Liz; Nicholson, Oliver; Scott, Roger, eds. (2021). "Women remembering women? The 'Miracle in Latomos' motif in medieval Macedonia".
648:, again in Rome. The former icon used to be taken across Rome annually in procession to "meet" the latter on the Feast of the Assumption.
97:. The most notable examples that are credited by tradition among the faithful are, in the Eastern church, the Mandylion, also known as the
1423:: Heinrich Pfeiffer, "The concept of "acheiropoietos", the iconography of the face of Christ and the veil of Manoppello", in di Lazzaro,
296:. In a document apparently produced in the circle of the Patriarch of Constantinople, which purports to be the record of a (fictitious)
1814:
first of four installments of an audiovisual presentation relating a number of ancient predecessors, YouTube, access date March 2013.
783:
1727:
1713:
1654:
1230:
179:
1925:
645:
2090:
1410:
752:
520:
148:
1799:
1754:, Vol. 26, No. 1 (1987), pp. 3–9, The University of Chicago Press on behalf of the International Center of Medieval Art,
1497:
1476:
2095:
1862:
1741:
1682:
762:
121:. The term is also used of icons that are only regarded as normal human copies of a miraculously created original archetype.
1377:
1832:
535:
515:
was the most famous Greek example, certainly from the time it reached Constantinople in 574, after which it was used as a
1591:"Panagia Ierosolymitissa Icon -- An Instance in the Mutuality Traditions in the Holy Land of the 19th and 20th Centuries"
601:, but other later embellishments completely covered its surface. It has also been cleaned during the recent restoration.
2085:
2042:
1388:
1183:
1125:
in the eighth century and a period of time in the fifteenth century when the church of Hosios David was converted to an
851:, placing its origin in the 13th or early 14th century CE. On this basis, the shroud is all but proven to be a medieval
586:
516:
419:, is said to have come to Edessa, bearing the words of Jesus, by the virtues of which the king was miraculously healed.
1405:
873:
747:
2105:
331:, which was said to have miraculously appeared imprinted on a column of a church built by the apostles Peter and John;
1745:
807:
cloth bearing the hidden image of a man who appears to have been physically traumatized in a manner consistent with
562:
This image, also called the Uronica, is kept in what was once the pope's private chapel, in a room now known as the
944:, one of the original Twelve Apostles of Jesus Christ, was preaching the Gospel in what was then the pagan land of
524:
952:. He was disheartened with his mission, having made only a few converts. While he was praying by the banks of the
897:
440:), which effected the miraculous aid in the defence of Edessa against the Persians in 544. The image was moved to
1951:
1897:
1331:
1118:
1047:
1040:
632:
350:
349:, later brought to the capital. Another example, and the only one which indisputably still exists, is the mosaic
1701:
Brenda M. Bolton, "Advertise the Message: Images in Rome at the Turn of the Twelfth Century" in Diana Wood (ed)
577:
It is thought that the icon was painted in Rome between the 5th and 6th century. Today only slight traces under
89:
which are said to have come into existence miraculously; not created by a human. Invariably these are images of
1825:
1172:
974:
906:
230:
1644:
1027:
is that it miraculously appeared in the year 1870. This story became popular due to a leaflet released by the
1794:
1785:
1007:
1000:
984:
716:) off his face with her veil, his image was imprinted on the cloth. The event is commemorated by one of the
687:
395:
1811:
1719:
1464:
1072:
928:
812:
732:
361:, as an image of the Virgin, when it suddenly was transformed overnight into the present image of Christ.
250:
1619:"The Unbearded Jesus: The Story of the 5th Century Mosaic of Latomou Monastery St. David of Thessaloniki"
1448:
B.M. Bolton, "Advertise the Message: Images in Rome at the Turn of the Twelfth Century", in D. Wood (ed)
2100:
2064:
1902:
980:
832:
717:
431:
345:
This list seems to have had a regional bias, as other then-famous images are not mentioned, such as the
175:
114:
94:
1434:
Kitzinger, 111-112; Emerick, 356-357. Most fully covered by Von Dobschütz, like most of the images here
1519:
1482:(The Holy Face of Manoppello), published by Carsa Edizioni in Pescara (page 13) access date March 2013
757:, Professor of Art History at the Pontifical Gregorian University, announced at a press conference in
369:
167:
1534:
1122:
504:
261:
1996:
1361:
Two documentary inventories: year 1534 (Gerard of St. Quentin de l'Isle, Paris) and year 1740. See
868:
639:
619:(687–701) there are records of the image being carried in annual procession at certain feasts, and
196:
485:
recorded from an early period, miraculously imprinted with the face of Christ by contact with the
2057:
2037:
1935:
1689:
Proceedings of the International Workshop on the Scientific approach to the Acheiropoietos Images
1550:
1345:
1199:
1141:
1075:
848:
840:
720:. According to legend, Veronica later traveled to Rome to present the cloth to the Roman Emperor
672:
628:
590:
574:
in Rome. The legend is that this image was begun by Luke the Evangelist and finished by angels.
449:
412:
378:
297:
204:
1708:
Cormack, Robin, Writing in Gold: Byzantine Society and its Icons, London: George Philip, 1985,
1178:
1737:
1723:
1709:
1692:
1678:
1650:
1301:
1226:
1220:
836:
769:, where it had been in the custody of the Capuchin Friars since 1660. The image, known as the
766:
594:
582:
472:
461:
416:
221:
208:
1424:
2001:
1991:
1956:
1542:
1420:
1416:
1297:
1060:
957:
herself. James was also instructed to build a chapel on the spot where she left the pillar.
815:, as was first observed in 1898 on the reverse photographic plate when amateur photographer
770:
741:
657:
609:
563:
152:
118:
110:
2052:
2022:
1907:
1848:
1760:
1501:
1392:
1381:
1156:
941:
794:
623:(752–757) carried the image on his shoulders in a procession to counter a threat from the
620:
604:
The doors protecting the icon, also in embossed silver, are of the 15th century. It has a
532:
453:
389:
317:
139:
106:
98:
1015:: Παναγία Ιεροσολυμίτισσα) icon of the Mother of God is an acheiropoieton located in the
819:
was unexpectedly allowed to photograph it. The shroud is kept in the royal chapel of the
427:
1538:
306:
and icons miraculously protected is given as evidence for divine approval of icons. The
2032:
1986:
1971:
1805:
online audio visual featuring texts by sudarium expert Sr. Blandina Paschalis Schlömer
1504:
online audio visual featuring texts by sudarium expert Sr. Blandina Paschalis Schlömer
1367:
Steven Runciman, Some Remarks on the Image of Edessa, Cambridge Historical Journal 1931
1133:
1107:
1012:
988:
695:
683:
616:
571:
550:
445:
441:
338:
high, at Lod in Israel, which was said to have miraculously appeared in another church.
171:
156:
61:
32:
2079:
1981:
1966:
1590:
962:
945:
539:
46:
1767:, Vol. 8, (1954), pp. 83–150, Dumbarton Oaks, Trustees for Harvard University,
1554:
1362:
1491:
1290:
1099:
1079:
1016:
703:
578:
567:
354:
211:
to mean "true icon" or "true image", the fear of a "false image" remaining strong.
83:
1374:
503:
Although it is now little known, having probably been destroyed in the period of
1976:
1961:
1867:
1137:
886:
816:
808:
786:
555:
275:
234:
226:
200:
2027:
1789:
1781:
International Workshop on the Scientific Approach to the Acheiropoietos Images
1601:. Sofia, Bulgaria: Institute of Art Studies: 307–320 – via ResearchGate.
1152:
1095:
1020:
512:
468:
293:
192:
102:
17:
1385:
422:
The first record of the existence of a physical image in the ancient city of
1194:
1068:
699:
605:
593:(1159–1181) had the present one, painted on silk, placed over the original.
528:
508:
498:
246:
144:
1140:. It was again rediscovered in 1921, and the building was reconsecrated to
1882:
1705:(Studies in Church History, 28) Oxford: Blackwell, 1992, pp. 117–130.
1370:
940:
According to ancient Spanish tradition in the early days of Christianity,
782:
627:. By the ninth century its elaborate procession had become a focus of the
444:
in the 10th century. The cloth disappeared from Constantinople during the
1750:
Grigg, Robert, "Byzantine Credulity as an Impediment to Antiquarianism",
1160:
1091:
949:
721:
669:
624:
434:, writing about 600, who reports a portrait of Christ, of divine origin (
358:
265:
961:
some of his disciples where he became a martyr, beheaded in 44 AD under
1768:
1366:
919:
Official celebration in the religious Catholic calendar: September 14.
856:
707:
407:
1786:
Translation of the Image "Made-Without-Hands" of our Lord Jesus Christ
1755:
597:(1189–1216) covered the rest of the holy icon with an embossed silver
1546:
1129:
1087:
1083:
800:
480:
423:
321:
307:
301:
283:
269:
254:
242:
238:
215:
135:
125:
72:
54:
40:
979:
Miraculous painting granted to the monastery - (Fra Frangipane) by
489:. To art historians, it is a Georgian icon of the 6th-7th century.
1817:
1780:
1126:
1064:
932:
896:
872:
844:
828:
824:
804:
781:
731:
679:
549:
457:
394:
According to Christian legend, the image of Edessa, (known to the
368:
335:
187:
166:
90:
31:
1646:
After the Text: Byzantine Enquiries in Honour of Margaret Mullett
214:
A further and larger group of images, sometimes overlapping with
953:
852:
758:
598:
403:
131:
86:
1821:
1292:
The Art of the Byzantine Empire 312-1453: Sources and Documents
682:. The legend is of medieval origin, and only a feature of the
373:
10th century depiction of the legend of King Abgarus of Edessa
328:
1375:
an image of the Gothic reliquary dating from the 13th century
901:
Lord of Miracles or of Waters, appeared in Buga, 16th century
435:
65:
1460:
1458:
554:
The image in its setting in the Pontifical Sanctuary of the
27:
Christian icon said to have come into existence miraculously
1090:
icon can be traced back to the late third century AD when
134:
painted on wood panel, they exist in other media, such as
789:'s negative of his 1898 photograph of the Shroud of Turin
1567:
Callahan, Philip: "The Tilma under Infrared Radiation",
1151:
is considered to be the first of its type, depicting an
1274:
1272:
965:. His disciples allegedly returned his body to Spain.
843:
and some believe it to be the very cloth that covered
1763:, "The Cult of Images in the Age before Iconoclasm",
1190:
Perceptions of religious imagery in natural phenomena
835:
has approved the image's use in association with the
668:
or Holy Face (but not to be confused with the carved
229:
was said to have "illustrated his own account of the
1677:, Penguin History of Art (now Yale), 2nd edn. 1979,
1159:. The icon is also the first to represent important
2010:
1944:
1918:
1890:
1855:
1262:
1260:
292:Such icons were seen as powerful arguments against
1289:
1086:, that is an acheiropoieton. The origins of this
811:. The image is clearly visible as a photographic
105:, and several Russian icons, and in the West the
847:at burial. However, the shroud's linen has been
1873:Conservation-restoration of the Shroud of Turin
1225:. Cambridge Scholars Publishing. p. 137.
761:that he had found the Veil in a church of the
1833:
663:
8:
1373:for a list of the group of relics. See also
636:with that for the other ancient icon of the
631:. In the Middle Ages the Pope and the seven
1520:"Radiocarbon dating of the Shroud of Turin"
711:
710:. When she paused to wipe the sweat (Latin
637:
220:in popular tradition, were believed in the
39:: a traditional Orthodox interpretation of
1840:
1826:
1818:
1106:is one of the lesser-known acheiropoieta (
2018:Fringe theories about the Shroud of Turin
1444:
1442:
1440:
948:(now Zaragoza), in the Roman province of
662:Veronica's Veil, known in Italian as the
1926:Shroud of Turin Research Project (STURP)
1296:. University of Toronto Press. pp.
1029:Greek Orthodox Patriarchate of Jerusalem
448:in 1204, reappearing as a relic in King
1734:The Tempietto Del Clitunno Near Spoleto
1211:
37:Image of the Saviour Made Without Hands
233:", Luke to have illustrated an entire
1612:
1610:
1608:
1155:scene that includes imagery from the
7:
1795:Icon "Made Without Hands" from Lydda
1222:The Tradition of the Image of Edessa
143:both the Mandylion and the Image of
1589:Keshman, Anastasia (January 2023).
1147:Thematically and artistically, the
821:Cathedral of Saint John the Baptist
765:monastery, in the small village of
334:another image of the Virgin, three
186:Such images functioned as powerful
612:art historian J. Wilpert in 1907.
581:remain of the original image of a
25:
1675:Early Christian and Byzantine Art
195:(thought to have been painted by
1931:Radiocarbon dating of the shroud
1881:
1617:Archos, Irene (5 October 2015).
1569:CARA Studies in Popular Devotion
803:of Turin (or Turin Shroud) is a
646:Basilica di Santa Maria Maggiore
460:. It finally disappeared in the
406:("image"). According to legend,
70:, 'made without hand'; singular
570:in a surviving part of the old
1863:History of the Shroud of Turin
746:In 1999, German Jesuit Father
536:Siege of Constantinople in 626
1:
1011:(All-Holy Lady of Jerusalem;
147:were well known. The pilgrim
2043:Relics associated with Jesus
1479:Il Volto Santo di Manoppello
1184:Church of the Acheiropoietos
1163:ideas about the apocalypse.
1113:According to tradition, the
702:encountered Jesus along the
546:Lateran Palace image in Rome
481:
308:
302:
284:
270:
216:
126:
73:
55:
41:
1219:Guscin, Mark (2016-02-08).
1117:was discovered by Princess
327:the image of the Virgin at
237:, and the late 7th century
138:, painted tile, and cloth.
2122:
1736:, 1998, Penn State Press,
1687:di Lazzaro, Paolo. (ed.),
1038:
998:
972:
926:
904:
866:
792:
739:
655:
507:, the icon of Christ from
496:
436:
387:
376:
264:, but in the 4th century,
66:
1898:Chapel of the Holy Shroud
1879:
1868:Secondo Pia, photographer
1812:The Rediscovered Face - 1
1579:, Google Docs. pp. 34–35.
1465:The Rediscovered Face - 1
1149:Icon of Christ of Latomos
1119:Flavia Maximiana Theodora
1115:Icon of Christ of Latomos
1104:Icon of Christ of Latomos
1098:reigned jointly over the
1048:Icon of Christ of Latomos
1041:Icon of Christ of Latomos
1035:Icon of Christ of Latomos
615:As early as the reign of
351:icon of Christ of Latomos
151:was shown a relic of the
124:Although the most famous
1649:. Taylor & Francis.
1595:Marginalia: Art Readings
1288:Mango, Cyril A. (1986).
1173:Acheiropoietos Monastery
1110:: αχειροποίητα εικόνα).
975:Saint Dominic in Soriano
969:Saint Dominic in Soriano
907:Lord of Miracles of Buga
893:Lord of Miracles of Buga
320:, described as still at
262:Iconoclastic Controversy
80:icons made without hands
1703:The Church and the Arts
1450:The Church and the Arts
1415:identifies it with the
1404:Beckwith, 88, although
1363:Grove Dictionary of Art
1186:in Thessaloniki, Greece
1073:Church of Hosios (Holy)
1025:Panagia Ierosolymitissa
1008:Panagia Ierosolymitissa
1001:Panagia Ierosolymitissa
995:Panagia Ierosolymitissa
688:San Silvestro in Capite
629:Feast of the Assumption
396:Eastern Orthodox Church
251:illuminated manuscripts
245:reported seeing in the
203:traditions such as the
2091:Eastern Orthodox icons
937:
929:Our Lady of the Pillar
923:Our Lady of The Pillar
902:
877:
790:
737:
712:
664:
638:
559:
374:
183:
50:
2096:Christian iconography
2065:Resurrection of Jesus
1903:Royal Palace of Turin
1765:Dumbarton Oaks Papers
1055:), also known as the
936:
900:
876:
833:Roman Catholic Church
785:
735:
718:Stations of the Cross
694:The legend says that
553:
475:is reputed to be the
432:Evagrius Scholasticus
372:
176:Our Lady of Guadalupe
170:
149:Antoninus of Piacenza
115:Our Lady of Guadalupe
82:(and variants) — are
45:made by the hands of
35:
1732:Emerick, Judson J.,
1278:Grigg, 5–6, 5 quoted
1123:Byzantine iconoclasm
1071:of Latomos (now the
981:Virgin Mother of God
652:The Veil of Veronica
505:Byzantine Iconoclasm
2086:Christian mythology
1720:Ernst von Dobschütz
1623:Greek American Girl
1573:Guadalupan Studies,
1539:1989Natur.337..611D
869:Virgin of Guadalupe
863:Virgin of Guadalupe
640:Salus Populi Romani
257:in their churches.
197:Luke the Evangelist
2106:Virgin Mary in art
2058:Sudarium of Oviedo
2038:Holy Face of Jesus
1936:VP8 Image Analyzer
1802:The Face of Christ
1500:2013-04-01 at the
1494:The Face of Christ
1391:2012-02-07 at the
1380:2008-04-07 at the
1346:Jacques Paul Migne
1332:Historia Ecclesiae
1254:Kitzinger, 113–114
1200:Holy Face of Lucca
1175:in Kyrenia, Cyprus
1076:David the Dendrite
1057:Miracle of Latomos
938:
903:
878:
841:Holy Face of Jesus
791:
738:
591:Pope Alexander III
566:at the top of the
560:
493:Image of Camuliana
450:Louis IX of France
413:Thaddeus of Edessa
379:Holy Face of Jesus
375:
347:Image of Camuliana
300:of 836, a list of
205:depiction of Jesus
184:
51:
2073:
2072:
1800:Sudarium Christi
1744:, 9780271044507,
1697:978-88-8286-232-9
1533:(6208): 611–615.
1492:Sudarium Christi
1406:Heinrich Pfeiffer
1350:Patrologia Graeca
1307:978-0-8020-6627-5
1266:Grigg, throughout
767:Manoppello, Italy
748:Heinrich Pfeiffer
678:) is a legendary
583:Christ in Majesty
538:, and praised by
462:French Revolution
417:seventy disciples
222:Early Middle Ages
209:popular etymology
130:today are mostly
16:(Redirected from
2113:
2002:Frederick Zugibe
1992:Phillip H. Wiebe
1957:Ulysse Chevalier
1885:
1842:
1835:
1828:
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1761:Kitzinger, Ernst
1673:Beckwith, John,
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1417:Veil of Veronica
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1320:Grigg, 6; Cormac
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1061:Byzantine mosaic
771:Manoppello Image
756:
742:Manoppello Image
736:Manoppello Image
728:Manoppello Image
715:
667:
658:Veil of Veronica
643:
633:cardinal-bishops
564:Sancta Sanctorum
484:
439:
438:
365:Notable examples
311:
305:
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153:Veil of Veronica
129:
119:Manoppello Image
111:Veil of Veronica
78:) — also called
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2023:Image of Edessa
2006:
1940:
1914:
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1037:
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997:
985:Saint Catherine
977:
971:
942:James the Great
931:
925:
909:
895:
871:
865:
797:
795:Shroud of Turin
780:
778:Shroud of Turin
750:
744:
730:
660:
654:
621:Pope Stephen II
585:with a crossed
548:
501:
495:
454:Sainte-Chapelle
392:
390:Image of Edessa
386:
384:Image of Edessa
381:
367:
318:Image of Edessa
290:
231:Transfiguration
182:, 18th century.
165:
140:Ernst Kitzinger
107:Shroud of Turin
99:Image of Edessa
28:
23:
22:
15:
12:
11:
5:
2119:
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2033:House of Savoy
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2014:
2012:
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2007:
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1999:
1994:
1989:
1987:Raymond Rogers
1984:
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1972:Walter McCrone
1969:
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1946:
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1941:
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1919:Investigations
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1775:External links
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1031:verifying it.
999:Main article:
996:
993:
983:together with
973:Main article:
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905:Main article:
894:
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867:Main article:
864:
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793:Main article:
779:
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740:Main article:
729:
726:
706:on the way to
684:Western church
656:Main article:
653:
650:
617:Pope Sergius I
572:Lateran Palace
547:
544:
533:Pannonian Avar
519:in battles by
497:Main article:
494:
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446:Fourth Crusade
442:Constantinople
388:Main article:
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366:
363:
340:
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332:
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298:Church council
289:
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172:God the Father
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157:Memphis, Egypt
74:acheiropoieton
62:Medieval Greek
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531:, and in the
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159:in the 570s.
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127:acheiropoieta
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56:Acheiropoieta
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47:Simon Ushakov
43:
42:acheiropoieta
38:
34:
30:
19:
2101:Jesus in art
2047:
1806:
1801:
1764:
1751:
1746:google books
1733:
1702:
1688:
1674:
1668:Bibliography
1645:
1638:
1626:. Retrieved
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1100:Roman Empire
1080:Thessaloniki
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1017:Tomb of Mary
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849:carbon dated
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704:Via Dolorosa
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595:Innocent III
579:overpainting
576:
568:Scala Sancta
561:
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355:Thessaloniki
346:
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312:listed are:
291:
259:
213:
201:iconographic
185:
180:Marian image
123:
79:
71:
67:αχειροποίητα
53:
52:
36:
29:
1977:Joe Nickell
1962:Yves Delage
1945:Researchers
1571:, vol. II,
1477:Excerpt of
1409: [
1161:theological
1153:apocalyptic
1142:Saint David
1138:Lower Egypt
817:Secondo Pia
809:crucifixion
787:Secondo Pia
751: [
674:Volto Santo
665:Volto Santo
556:Holy Stairs
521:Philippikos
276:iconography
235:Gospel Book
227:Saint Peter
95:Virgin Mary
2080:Categories
2028:Pray Codex
1997:Ian Wilson
1790:synaxarion
1742:0271044500
1683:0140560335
1371:Shroud.com
1329:Eusebius,
1206:References
1179:Apauruṣeyā
1096:Diocletian
1021:Gethsemane
987:and saint
774:Basilica.
513:Cappadocia
479:, another
477:Keramidion
469:Ancha icon
437:θεότευκτος
377:See also:
294:iconoclasm
193:Hodegetria
163:Background
117:, and the
103:Hodegetria
101:, and the
1788:Orthodox
1386:Histor.ws
1195:Swayambhu
1069:monastery
989:Magdalene
700:Jerusalem
606:baldachin
529:Heraclius
517:palladium
509:Camuliana
499:Camuliana
487:Mandylion
430:) was in
428:Şanlıurfa
400:Mandylion
247:Holy Land
174:painting
145:Camuliana
84:Christian
1891:Location
1555:27686437
1498:Archived
1389:Archived
1378:Archived
1167:See also
1092:Maximian
950:Hispania
837:devotion
813:negative
763:Capuchin
722:Tiberius
696:Veronica
676:of Lucca
670:crucifix
625:Lombards
359:Galerius
266:Eusebius
241:pilgrim
239:Frankish
155:type in
2011:Related
1856:History
1628:15 June
1535:Bibcode
1134:Ottoman
1127:Islamic
1067:in the
1059:, is a
1053:Latomou
857:forgery
839:to the
708:Calvary
558:, Rome.
525:Priscus
473:Georgia
408:Abgar V
398:as the
136:mosaics
93:or the
49:(1658).
1807:et al.
1740:
1726:
1712:
1695:
1681:
1653:
1553:
1527:Nature
1506:et al.
1369:, and
1304:
1229:
1130:mosque
1102:. The
1088:mosaic
1084:Greece
831:. The
801:Shroud
610:Jesuit
424:Edessa
336:cubits
322:Edessa
288:of 836
255:fresco
243:Arculf
188:relics
2053:blood
1769:JSTOR
1756:JSTOR
1752:Gesta
1551:S2CID
1523:(PDF)
1413:]
1384:, in
1108:Greek
1078:) in
1065:Jesus
1013:Greek
887:tilma
845:Jesus
829:Italy
825:Turin
805:linen
755:]
698:from
680:relic
458:Paris
426:(now
132:icons
91:Jesus
87:icons
1738:ISBN
1724:ISBN
1710:ISBN
1693:ISBN
1679:ISBN
1651:ISBN
1630:2022
1419:and
1302:ISBN
1227:ISBN
1094:and
1051:(or
1045:The
1005:The
954:Ebro
853:hoax
799:The
759:Rome
713:suda
599:riza
587:halo
527:and
467:The
404:icon
316:the
253:and
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1543:doi
1531:337
1300:–.
1298:115
1063:of
1019:in
855:or
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644:in
511:in
471:in
456:in
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329:Lod
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1621:.
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324:;
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