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The delicious irony is that it is our sceptical, scientific society that has empowered all the new evidence.The Shroud’s relationship with modern technology began in 1898 when Secondo Pia took the first photographs of the Shroud.He then proceeded to produce a Shroud-like image on a piece of linen using his theoretical process.However, the imaging expert Barrie Schwortz, not himself a Christian, has challenged Allen’s work, which he says only accounts for some of the Shroud’s properties.The most recent critique argues that the samples used for the 1987 test were taken from an edge of the Shroud that was not simply patched in the middle ages, but patched with a difficult-to-detect interweaving.The Carbon-14 tests (it is argued) were therefore compromised.Dust from the area of the image by the knees and feet is from the area around Jerusalem. The Shroud details are perfectly consistent with first-century Jewish burial customs.There are even microscopic traces of the flowers that would have been used in the burial-flowers that grew locally and were known to be used for burial.
Instead it is seared on to the cloth with a technology that has yet to be explained.Popes have come to gaze on the Shroud; Benedict XVI said when he visited in 2010 that “we see, as in a mirror, our suffering in the suffering of Christ”. They refer to the 1987 Carbon-14 dating and say, “It’s medieval. That settles it.” But the believers bounce back, and year by year, as modern technology advances, more and more evidence accumulates which causes anyone who reads the research to be sceptical of the sceptics.The most recent claim – that the blood on the Shroud is from a torture victim – has re-opened the debate.Fanti’s method dated fibres from the Shroud to 300 BC–400 AD.Of course, there are critics who argue that Fanti’s methods are unreliable.