“Christianity has died many times and risen again, for it has a God who knew the way out of a grave.” — G.K. Chesterton
The former Rector of the Shrine of the Holy Face in Manoppello, Servant of God Padre Domenico da Cese, firmly believed with all his heart that, like the Shroud of Turin, the Holy Veil of Manoppello was one of the many burial cloths in Jesus’s tomb — the holy sudarium which covered the Face of Jesus in death–and also miraculously bears witness to His Resurrection. An incredible claim, to be sure, but one for which Padre Domenico offered his own suffering and death.
Since the pilgrimage by Pope Benedictict XVI to the shrine in 2006, the veil of the Face of Christ has become more widely known after having been hidden away in the Abruzzo Mountains for centuries. Other pilgrims who have seen and pondered the “Il Volto Santo” have contemplated the significance of this particular image of the Face of Jesus, and it’s message for the Church and the world. The Face on the Holy Veil is unique above all images of the Face of Christ in many ways, but especially for the fact that it records, in a miraculous way, on byssus silk, not only the Passion of Jesus, but the first breath of His Resurrection. Therein, I believe, lies the message of this holy image for our tumultuous times.
The Catholic Church has been mortally wounded by scandal upon scandal recently, and may be only just at the beginning of its death throes. But, this would not be the first death of the Faith, as author G.K.Chesterton pointed out nearly a century ago. Lauren Enk Mann has written an excellent essay on Catholic World Report, The Sixth Death of the Church, which gives us reason for hope–if. If we are prepared as a Church to take courage and suffer together with Christ in His Passion in order to share in His Resurrection.
“Lord, show me your way; lead me on a level path because of my enemies…Wait for the Lord, take courage; be stouthearted, wait for the Lord!” (Pslam 27:11-14)
The Church’s “summer of shame” has devastated the faithful. The McCarrick revelations, the Pennsylvania grand jury, and the Viganò testimony have sent reverberations of scandal right through the highest clerical ranks. Catholics in the pews feel betrayed and abandoned, in solidarity with the victims who have suffered so much. Each new day has brought to light fresh wounds, and it seems as if the Church is hemorrhaging, bleeding to death from the inside out.
Thinking on this critical state, I recalled a passage from G. K. Chesterton’s 1925 classic bookThe Everlasting Manthat seems to hold the key to hope. I flipped through my copy and found what I was looking for in his penultimate chapter, titled “The Five Deaths of the Faith”.
Cardinal Robert Sarah wrote: “Here in Manoppello we meet the face of God face to face, and when we look at Him, His gaze cleanses and heals us, God be blessed.”
So also is the resurrection of the dead. It is sown corruptible; it is raised incorruptible. It is sown dishonorable; it is raised glorious. It is sown weak; it is raised powerful. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual one…
…Just as we have borne the image of the earthly one, we shall also bear the image of the heavenly one. (1 Cor. 15)
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 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. (John 20: 1-9)
It is a scripture tradition that a fact must be established by the evidence of two or three witnesses; but are there witnesses to the Resurrection of Jesus? The answer is in the “cloths” found in Christ’s tomb which caused the disciple to “see and believe.”
At the time of Jesus, the Jewish law required several “cloths” to be used for burial, and as many as six for someone who had died a violent death. Christian tradition has preserved six cloths as relics that are associated with the burial of Jesus – 1.) The Shroud of Turin, 2.) the Sudarium of Oviedo in Spain, 3.) The Sudarium Veil of Manoppello, 4.) The Sudarium of Kornelimunster in Germany, 5.) The SindonMunda of Aachen, Germany, 6.) The Cap of Cahors in France. Three of the cloths in particular stand out as extraordinary “witnesses” to the Passion, Death, and Resurrection of Jesus, and together they bear a powerful testimony to the truth. They are: The Sudarium of Oviedo, The Shroud of Turin, and the Sudarium Veil of Manoppello. The remarkable relationship between these three “cloths” leave little doubt that each came in contact with the same man at the time of burial.
First Witness – The Sudarium of Oviedo directly touched Jesus’s head following His Crucifixion. Blood was considered sacred to the Jews, so this cloth was used to soak up the Precious Blood of Jesus, by wrapping it around Jesus’s Head, as He was taken down from the Cross. The largest bloodstains are from the nose, other stains are from the eyes and other parts of the face. There is also an imprint on the sudarium of the hand of the person who held this cloth to Jesus’s Face to staunch the flow of blood. It takes one’s breath away to see that the bloodstains on the Sudarium of Oviedo, when overlaid with the Face on the Shroud of Turin and the Sudarium Veil of Manoppello, correspond perfectly. The blood type is AB, the same as on the Shroud of Turin.
“He went into the tomb and saw the burial cloths there”
Second Witness – The Shroud of Turin; the sindone, or linen burial shroud, was believed to have been used to wrap the entire body of Christ. It is the most famous and studied of the three cloths. The faint but visible imprint on the Shroud of Turin gives witness to the violent torture of a man as described in the Passion and Death of Jesus in the Scripture. The world was amazed when Secondo Pia first photographed the Face on the Shroud in 1898; the negative of the photo incredibly became visible as a positive image. The Shroud of Turin caused an entire branch of science to be dedicated to its research called Sindonology. The most recent research was Atomic resolution studies that detected new biological evidences on the Shroud of Turin — the results of which are absolutely stunning.
Third Witness – The Sudarium Veil of Manoppello, Italy, is perhaps the least known of the three burial “cloths.” The Veil bearing a miraculous image of the Face of Jesus, “not made by human hands,” was protected and hidden in an isolated church in the Abbruzzi Mountains for centuries. It seems, however, in recent years that Divine Providence has intervened to bring this third witness to light. It is believed not only to be the “cloth” that covered the Face of Jesus in death, but is also said to bear the image of the Face of Jesus at the moment of the Resurrection.
“The cloth that had covered his head”
An explanation about the tradition of a face cloth for burial may be helpful in understanding its profound significance. In the funeral rites for priests in some Eastern churches, the veil which was used to cover the chalice and paten were placed on the face of the deceased priest. (The cloth used to cover the chalice and paten had a particular liturgical symbolism linked to the Face of Christ as well.) It was done as a symbol of both the strength and protection of God, and also of the tomb of Christ–an expression of belief in the Resurrection. In Jewish burial custom, a deceased priest’s face would be anointed with oil and then covered with a white cloth, and would have been done for Jesus.
When Pope St. John Paul II was being laid in his coffin, Archbishops Marini and Stanley Dziwisz had the honor of placing a white silk veil over the face of the pope. Poignantly, the choir sang the words from Psalm 42, “My soul thirsts for God, the living God; when will I come and see the Face of the Lord?” Many wondered about the action of covering the pope’s face with a veil because this was the first time it had been done, but was at the request of Pope John Paul II, who had dedicated the millennium to the Face of Christ.
The cloth that would cover the Face of Christ would have to be made of a material fit for a King, a High Priest, and a God. Byssus, mentioned in the Bible forty times, also known as “sea-silk,” is more rare and precious than gold and it has an exceedingly fine texture which can be woven. Made from the long tough silky filaments of Pinna Nobilis mollusks that anchor them to the seabed, it is strong enough to resist the extreme hydrodynamic forces of the sea. Byssus has a shimmering, iridescent quality which reflects light. It is extremely delicate, yet strong at the same time. It resists water, weak acids, bases, ethers, and alcohols. Byssus cannot be painted, as it does not retain pigments, it can only be dyed; and then, only purple. It can also last for more than 2000 years.
The Sudarium Veil of Manoppello is also made of rare, precious, byssus silk. The skill needed to weave a byssus veil as fine as the Veil of the Holy Face of Manoppello is exceedingly great. Chiara Vigo, known as “the last woman who weaves byssus,” has said that neither she nor anyone alive today could duplicate the gossamer-thin veil, which is sheer enough to read a newspaper through. The weave is so delicate, she says, that only the nimble fingers of a very skillful child could weave something so fine.
While the Face on the Shroud of Turin clearly shows the Face of Jesus in death with eyes closed, the Sudariam of Manoppello has eyes open–bearing witness to the Resurrection. That was the ardent belief of the former Rector of the Basilica Shrine of the Holy Face, Servant of God Padre Domenico da Cese. There are many physiological reasons too for believing that the Face Cloth captures the first breath of the Resurrection. Sr. Blandina Paschalis Schlomer, who shares that belief, has provided meticulous research about the Veil in her book JESUS CHRIST, The Lamb and the Beautiful Shepherd, The Encounter with the Veil of Manoppello. Sr. Blandina together with Fr. Fr. Heinrich Pfeiffer, S.J., Professor at the Pontifical Gregorian University in Rome, have each demonstrated that the Holy Face on the Veil of Manoppello is the proto-image of the earliest icons, and other works of art depicting the Face of Jesus.
“…and he saw and believed. For they did not yet understand the Scripture that he had to rise from the dead.”
What did St. John see in the tomb that would cause him to believe? A cloth of blood, such as the Oviedo? The Shroud of Turin? It is a miraculous image, but shows the Face of a dead man. A third witness was needed in order for the disciple to believe. It could only have been evidence of something as astounding as the Resurrection; proof that Jesus was alive!
It is human nature to want to see things for ourselves. Many pilgrims, humble and great, have felt called to make the journey to visit the miraculous relic. If it is God’s handiwork, and I believe that is true, then one can only wonder at its existence, and gaze in silent contemplation, giving thanks for this tremendous gift of God… so we too may “see and believe.”
“We cannot stop at the image of the Crucified One; He is the Risen One!” –Pope St. John Paul II
His gaze is piercing, his lips closed, as he turns interiorly toward the Face of God; he listens intently for God’s voice in humble silence, and paradoxically evangelizes the world. Robert Cardinal Sarah, appointed in 2014 as the prefect of the Congregation of Divine Worship by Pope Francis, has written a masterpiece on prayer with Nicholas Diat, The Power of Silence; Against the Dictatorship of Noise. In the afterword for the book Pope Emeritus Benedict XVI writes that Cardinal Sarah is “a master of silence and of interior prayer.”
In The Power of Silence Cardinal Sarah writes:
“Silence is not an absence. On the contrary, it is the manifestation of a presence, the most intense of all presences.”
“Through silence we return to our heavenly origin, where there is nothing but calm, peace, repose, silent contemplation, and adoration of the radiant Face of God.”
Pope St. John Paul II also spoke of the “radiant Face of Christ” as a preparation for the New Evangelization in Novo Millenio Ineunte, “And it is the Church’s task to reflect the light of Christ in every historical period, to make his Face shine before the generations of the new millenium. Our witness, however, would be hopelessly inadequate if we ourselves had not first contemplated His Face.”One can have the false impression that evangelization consists only in saying many words. So, how is it possible that silence can also evangelize? Another eminent cardinal, Louis Cardinal Tagle of the Philippines, gives an answer to this question in his address in 2012 for the Synod on the New Evangelization:
“The Church must discover the power of silence. Confronted with sorrows, doubts, and uncertainties of people she cannot pretend to give easy solutions. In Jesus, silence becomes the way of attentive listening, compassion and prayer. It is the way to truth. The seemingly indifferent and aimless societies of our time are earnestly looking for God. The Church’s humility, respectfulness, and silence might reveal more clearly the Face of God in Jesus. The world takes delight in a simple witness to Jesus, meek and humble of heart.”
To become “meek and humble of heart,” like Jesus, we must first turn to His Face in silent contemplation as Cardinal Sarah explains.
“Contemplative silence is silence with God. This silence is clinging to God, appearing before God, and placing oneself in His presence, offering oneself to Him, mortifying oneself in Him, adoring, loving, and hearing Him, listening to Him and resting in Him. This is the silence of eternity, the union of the soul with God.”
“The asceticism of silence reaches its most perfect degree in the life of those who have tasted this encounter with God through contemplation of His Face. This is a form of nakedness and poverty. But one gains access to true glory only at this price. The asceticism of silence allows a person to enter into the mystery of God by becoming little, like a child.”
“In silence, he cannot be a false god but can merely stand in a luminous face-to-face encounter with God” (—The Power of Silence)
“O Lord, wealth of the poor, how admirably You can sustain souls, revealing Your great riches to them gradually and not permitting them to see them all at once. When I see Your great Majesty hidden in so small a thing as the Host, I cannot but marvel at Your great wisdom.” –St. Teresa of Jesus
Adoro Te Devote
Jesu, quem vellum nuns auspício,/Oro, fiat illud, quod tam sitio,/Ut te revelata cernens facie,/Visu sim beatus tuae Gloria. Amen.
Jesus! Whom for the present veiled I see,
What I so thirst for, oh, vouchsafe to me:
That I may see Thy Countenance unfolding,
And may be blest…
Thy Glory in beholding. Amen
There is a wonderful book by Dr. Brant Pitre called “Jesus and the Jewish Roots of the Eucharist – Unlocking the Secrets of the Last Supper” which sheds light on the great Mystery of the Eucharist, and the connection to the Old Testament “Bread of the Presence” otherwise known in the Old Testament as the “Bread of the Face of God”–the earthly sign of God’s Face veiled–because no one could see the unveiled Face of God and live. Three times a year, Dr. Pitre writes, the priests in the Temple would “remove the Golden Table of the Bread of the Presence from within the Holy Place so that the Jewish pilgrims could see it.” (Exodus 34:23; 23:17) Then the priest would elevate the holy bread before the people saying, “Behold God’s love for you!” The Bread of the Face, was a sign of God’s love because it was a sign of His everlasting covenant. “…this holy bread was a living visible sign of God’s love for his people, the way earthly people could catch a glimpse of the ultimate desire of their hearts: to see the Face of God and live, and to know that He loved them.” “And just as the old Bread of the Presence was also the Bread of the Face of God, so now the Eucharist would be the Bread of the Face of God.” It is through His Face that we enter into the relationship of love with God.
“Behold, you do see Him, you touch Him, you eat Him…to receive Him into your heart…He upon whom the angels look with fear, and dare not gaze upon steadfastly because of His dazzling splendor, becomes our Food; we are united to Him, and are made one body and one flesh with Christ.” –St. John Chrysostom
Basilica of the Holy Face, Manoppello 21 May 2017 Sixth Sunday of Easter [Acts 8:5-8, 14-17; I Peter 3:15-18, John 14:15-21] + Luis Antonio G. Cardinal Tagle
My dear brothers and sisters in Christ,
We thank our God, who, always filled with love and benevolence towards us, has gathered us as one family of faith for the solemn celebration of the Holy Face of Manoppello. I bring you warm greetings and wishes of peace from the Philippines, where the devotion to the Holy Face is alive, vibrant and widespread. Celebrating the Eucharist with you on this sixth Sunday of Easter gives me great joy.
In the Gospel that we just listened to, Jesus told His disciples, “In a little while the world will no longer see Me, but you will see Me, because I live and you will live.” These words are fulfilled now in our assembly, in our hearing. We see Jesus’ Face now. We can see Him because He is alive, He is in our midst now. And seeing His Face, we do not die, contrary to the fear of the people of old that seeing the Face of God would mean death for them. On the contrary, seeing Jesus’ Holy Face we draw the life and energy which comes from Him. This is a profound blessing granted to us, now. This gives us a foretaste of eternal life, where we hope to behold the Face of God in eternal contemplation and adoration. Seeing Jesus, we live!
How could it be possible for us to see Jesus? As sinners, we do not have the merit nor the right to see His Face. But we see Him and we live! How could this happen? The answer comes from Jesus in the Gospel of today, “Whoever loves me will be loved by my Father, and I will love him and reveal Myself to him.” Strictly speaking, we do not see the Face of Jesus. It is more accurate to say that He reveals His Face to us. He shows His Face, and so we see. This is pure grace. This is pure and total love on the part of Jesus. He manifests His Face, His true self, for no other reason than for the love He has for us. Allow me to share with you three points useful for reflection.
First, when Jesus shows His Face to us, He does not look at His own Face. He looks at us. Even our daily experience, when we show our face to other people, we look at them, not at ourselves. This is love: in showing my face I become someone who sees others, who hears others, who understands others, who feels for others. Showing one’s face means that I spend less time looking at my own face, my activities, my needs, my comfort or wellbeing, my interests, and instead that I devote more time to looking at the face of others, of those who suffer. This is the love that the Holy Face of Jesus shows us. He is interested in us, He is for us, He looks at us more than He looks at Himself. The devotees of the Holy Face must be like Him. Is our gaze directed only at ourselves, our immediate group, those closest us us or are we learning from Jesus who penetrates the hearts of others with His loving gaze?
Second, the Face of Jesus, a loving and other-centered face is also a face that speaks. Even when our lips do not utter “audible” words, our face can speak “visible” words. He said in the Gospel, “If you love Me, you will keep My Commandments.” His Face is not only seen but heard. Jesus’ Face is the human face of the Word of God, now heard and seen especially in His Commandments. In our time, people look at rules as something negative. But the Commandments of the Lord are not burdens to make our life more difficult, not tools to destroy our freedom, not mechanisms of condemnation of our weak and fragile persona. His Commandments are paths to peace, liberty and forgiveness. In Jesus’ Face we see the person who fulfilled the commandment to love God above all and one’s neighbor as oneself. His Commandments are visible in Him who told us, “Come to Me…Take My yoke upon your shoulders and learn from Me for I am gentle and humble in heart, and you will find rest for your souls. My yoke, in Face, is easy and My burden light” (Matthew 11:28-30). The devotees of the Holy Face are called to listen attentively to Jesus who is the visible Word of peace, of freedom, of forgiveness and of love.
Finally, what we have seen and heard, we must share with others. In the first reading, Philip proclaimed in Samaria the Jesus that he had seen and heard. His preaching was accompanied by visible signs of healing and liberation. The Face of Jesus was seen and heard in Philip’s testimony. In the second reading, Peter tells those who are undergoing trials and persecution to be ready to give an explanation to anyone who asks for a reason for the hope that is in them. The answer is simple: Jesus! He is our sure hope. His love for us and triumph over death is the reason why we have hope. But Peter reminds us to proclaim our hope with gentleness and respect, with a clear conscience and integrity of life, with readiness to suffer for doing good rather than for doing evil. In other words, we best proclaim Jesus if others see and hear Jesus in us.
We see the Face of Jesus because He reveals His Face to us, the Face of the loving God. His is the Face of God turned towards us and not centered on Himself. His is the Face of the One who fulfilled the commandment of love. As we see and hear His Face may our faces be transformed into His Holy Face. Through the testimony of our faces, may the suffering people of the world know that Jesus sees them, listens to them, cares for them and loves them. Amen.
My grateful thanks to Paul Badde/EWTN for sharing his beautiful photos and to Raymond Frost for the English translation of Cardinal Tagle’s inspiring homily.
“what we have seen and heard we must share with others”–Cardinal Tagle
More on Cardinal Tagle’s visit to Manoppello “The Face of Truth” by Antonio Bini may be read (here).
The Holy Face of Jesus on a miraculous veil in Manoppello, Italy bought together over seventy Orthodox and Roman Catholic Bishops to celebrate Divine Liturgy and for theological dialogue on September 18th, 2016, taking one more important step toward fulfilling the prayer of Jesus at the Last Supper “that all may be one.” (Jn. 17:21)
A Sacred Dream – Originally at Catholic News Agency, re-printed here with permission of the author, Paul Badde
A Sacred Dream by Paul Badde
It was a single word that brought about the decisive split between the Eastern and Western churches. It happened in May 581, at the Council of Toledo, when the bishops of the Visigoth kingdom added the Latin word “filioque” to the then-200-year-old Catholic creed of the Council of Nicea-Constantinople.
In English, the word means: “and the Son.” Ever since that day, Christians of the West pray in their creed: “We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son,” whereas in the Eastern Churches to this day they pray: “We believe in the Holy spirit, the Lord, the giver of life, who proceeds from the Father.” This addition first attained the rank of dogma under Pope Benedict VIII, and then again in 1215, by which time alienation between East and West had substantially increased.
However, it was but this single word that became both a stumbling block and a milestone in the separation process between the Eastern and Western Church. Thousands upon thousands of highly erudite words only further deepened the rift and never could heal it.
But this week, in a quiet ceremony unnoticed by most media, a single image brought the Eastern and Western Church together in way that arguably has never happened before. On this Sunday, Sept. 18, in the small town of Manoppello in the Abruzzi mountains, 70 Orthodox bishops celebrated, together with two cardinals and many Roman Catholic bishops and clergymen, the Divine Liturgy of St. John Chrysostom before the image of the “Holy Face.” The holy veil had been hidden for more than 300 years in a side chapel of St Michael’s Church, until, after the great earthquake of 1915, it was publicly displayed for the first time again, in the year 1923, over the main altar of a newly constructed building, where it can be visited and adored every day.
Ten years after the September 2006 visit of Pope Benedict XVI, this visit of a mixed Orthodox synod, together with their Latin brothers, marked a most significant event in the process of re-discovery of this mysterious, original icon of Christ. It had long been worshiped in Constantinople as “Hagion Mandylion,” and later in Rome as “Sanctissimum Sudarium,” before it was also given the name of “Sancta Veronica Ierosolymitana.”
There were metropolitans and bishops of the Ecumenical Patriarchate of Constantinople (from Finland, Estonia, Crete, Patmos, Malta, Great Britain, America, Australia, the Exarchate of the Philippines, from Europe and from Mount Athos) and patriarchs, metropolitans and archbishops of Alexandria, Antioch, Damascus, Jerusalem, the autonomous Church of Mount Sinai, and the Orthodox churches of Russia, Georgia, Serbia, Cyprus, Romania, Greece Poland, Albania, Czech Republic and Slovakia, which came before the Holy Face and celebrated the Eucharist. Only the Bulgarian Church had sent no representative.
The antiphons of the liturgy were in Italian, Russian, Greek, English, Romanian and French. In his homily, given in English, Metropolitan Job Getcha of Telmessos, who headed the service as representative of the Ecumenical Patriarch Bartholomew of Constantinople, praised the “image of Christ, not made by human hand” of Manoppello. He pointed out that – according to some scholars – the Image is identical with that of the Soudarion from the Gospel of the Resurrection according to John, while another tradition holds that a certain Veronica wiped the face of Jesus with this veil on his way to the Cross, though she is not mentioned in the canonical Gospels.
Archbishop Bruno Forte from nearby Chieti knows that neither bloodstains nor any residue of paint can be found in the veil. It had been his idea and initiative to bring the bishops before the face of Christ, which he likes to praise as the “North Star of Christendom.” He invited the group to Manoppello and had given the visitors a scholarly introduction on the bus trip from his diocesan town of Chieti to Manoppello.
In Chieti, the pilgrims had all participated in the 14th General Assembly of a Joint International Commission for Theological Dialogue between Catholics and Orthodox. They had discussed a document entitled “Towards a common understanding of synodality and primacy in the service of the unity of the Church.” It was a debate that began in the previous plenary meeting in the Jordanian capital Amman in 2014 and was continued in 2015 in Rome. The Commission is the official organ of the theological dialogue between Catholics and Orthodox. It was founded in 1979 and unites 14 autocephalous Orthodox churches, which are each represented by two theologians who are mostly bishops, together with Catholic representatives.
And now the same group practically traced, as a synodal pilgrimage, that first spectacular step towards the face of Christ that Benedict XVI undertook ten years ago, against much resistance, the first pope to do so after more than 400 years.
His successor Pope Francis later – on Nov 30, 2014 while flying from Istanbul back to Rome – told journalists travelling with him: “Be careful: the Church does not have a light of its own. She needs to gaze upon Jesus Christ! On that path, we must move forward courageously.”
And following on this path, the Divine Liturgy before the Divine Face this Sunday became a milestone of reconciliation on the way to unity. Heavy rainfall had been announced. But only a few drops ended up falling.
“Pray for the Christians in the Middle East as you pray before the Holy Face. They are suffering unspeakably,” an Oriental bishop said right after the final blessing to the German sister Petra-Maria Steiner, who introduces countless pilgrims to the mystery of the light of this image in Manoppello. Earlier, at the conclusion of the celebration, Anatoliy Grytskiv, Protopresbyter of Chieti, had hailed the “miracle” of the encounter in a passionate summary in Italian.
Whereto from here? “Today we have gazed upon the face of God,” Cardinal Kurt Koch told CNA outside the main entrance of the Basilica after the celebration. “Probably only in view of the face of the Redeemer may unity come about. But surely it will be difficult. After all this is like a divorce, after you have grown apart – it is hard to get back together. In this case…thousand years of separation are standing between us.”
“Yes, but fortunately it is said in the Scriptures: A thousand years are with the Lord as one day,” Sister Petra-Maria responded with a smile to the cardinal’s sober skepticism. “Perhaps now the new day of unity arises. With God, nothing is impossible. Perhaps today we have seen the dawn of this new day. This new beginning is as thin and delicate as the Volto Santo.”
Were it so, the image of Christ would indeed have briefly bridged that abyss on this Sunday, an abyss carved out, like a primeval river, by the countless words between East and West, a Grand Canyon into the very foundation of Christianity.
At those very depths, the holy “sudarium” might yet intervene, in a healing fashion, in the ancient Filioque controversy about that first word of separation. For if the veil, as John writes, was indeed lying in the grave of Christ, on the face of the Lord, it must also have absorbed the first breath of the Risen One – when the Spirit of God woke Jesus Christ from the dead – as that Spirit that is the Lord, the giver of life, who proceeds from the Father and the Son.