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So much is conjecture, but what is known for certain is that the cloth has always been venerated and its authenticity has never been in doubt.

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This website is devoted to the extraordinary mystics and visionaries of the Church, especially those who are lesser known, such as St Gemma Galgani, Blessed Alexandrina da Costa, Sr Consolata Betrone, Therese Neumann, Rev.

200, Clement of Alexandria ( I.21) says that certain Egyptian theologians "over curiously" assign, not the year alone, but the day of Christ's birth, placing it on 25 Pachon (20 May) in the twenty-eighth year of Augustus. Clement, however, also tells us that the Basilidians celebrated the Epiphany, and with it, probably, the Nativity, on 15 or 11 Tybi (10 or 6 January). And He suffered in His thirty-third year [25 March, the parasceve, in the eighteenth year of Tiberius Cæsar, during the consulate of Rufus and Rubellio]." Interpolation is certain, and admitted by Funk, Bonwetsch, etc. Peter's, when, on , Ambrose' sister, Marcellina, took the veil. The earliest German Weihnachtslieder date from the eleventh and twelfth centuries, the earliest noels from the eleventh, the earliest carols from the thirteenth.

219) that there is no month in the year to which respectable authorities have not assigned Christ's birth. 1000)] runs: He gar prote parousia tou kyriou hemon he ensarkos [en he gegennetai] en Bethleem, egeneto [pro okto kalandon ianouarion hemera tetradi] Basileuontos Augoustou [tessarakoston kai deuteron etos, apo de Adam] pentakischiliosto kai pentakosiosto etei epathen de triakosto trito [pro okto kalandon aprilion, hemera paraskeun, oktokaidekato etei Tiberiou Kaisaros, hypateuontos Hrouphou kai Hroubellionos. In Dan., iv, 23; Brotke; 19) "For the first coming of Our Lord in the flesh [in which He has been begotten], in Bethlehem, took place [25 December, the fourth day] in the reign of Augustus [the forty-second year, and] in the year 5500 [from Adam]. L., XVI, 219) preserves the sermon preached by Pope Liberius I at St. "A solis ortu" is certainly, however, by Sedulius (fifth century).

The reason for the silence about its existence is probably related to its function.

The Jewish people have always had a strong distaste for anything to do with blood.

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The very idea of a cloth covering the face of a corpse with blood coming out of its nose and mouth would have horrified all concerned.

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