Lazarus Peter Kalamation.com
A fascinating mystery envelops "Veronica's veil," the relic that shows the image of Christ. It is not a second shroud, almost in competition with the Shroud of Turin, but the cloth with which, according to tradition, a woman wiped the Master's face during the Passion.
EWTN

Paul Badde's book on the veil of Manopello is most interesting and distinguishes the various veils and cloths used during the Passion and Death of our Lord, separating the story and nature of Veronica's cloth from the others. The Manopello cloth was probably a gift from St. Mary Magdalene and is miraculous to the viewing observer.

@Lazarus Peter Kalamation.com We visited the Holy Shroud Chapel in Chambery
The history of the Shroud
Il Sacro Telo - La Sindone - The history of the …
Around the year 1356, in Lirey, France, a nobleman named Geoffroy de Charny, at the time one of the prominent figures of the Kingdom of France, deposited in the church he himself founded a long linen cloth on which could be seen what was immediately interpreted as the imprint of Christ crucified and dead.
This is the date from which the Shroud, which will arrive in Turin in 1578, presents a documented history, allowing for the reconstruction of its movements and vicissitudes with certainty, thus excluding the possibility of any substitution from then until now.
The period of the Shroud in Lirey is accompanied by a significant presence of documentary and iconographic testimonies, which attest to the immediate interest aroused by its appearance, albeit amid the questions and perplexities raised by the unusual and particular object.
Transferred by the last descendant of Geoffroy to the Savoy family in 1453, the Shroud remained in their possession until 1983, when it was bequeathed by Umberto II of Savoy to the Holy See. In 1506, the year in which public worship and the office were approved, the Shroud was permanently housed in the Sainte-Chapelle of Chambéry. Here, on the night of December 4, 1532, a fire broke out, from which the Cloth was barely saved, but not before the damages, still visible today, occurred.
Returned to Chambéry after its long wanderings due to the occupation of the Savoy Duchy during the wars between Francis I and Charles V, in which Duke Charles II of Savoy was involved, in 1578 the Shroud was moved to Turin. It was Emmanuel Philibert, in his efforts to reorganize the Duchy, who transferred the command center of his domains to Turin, and with it, the Shroud, considered the legitimizing “palladium” of the house and the state.
After various temporary placements, in 1694 the Shroud found its definitive location in the Guarini Chapel. There it remained, except for some periods during which it was safeguarded from wartime dangers, until 1993 when, to allow for the restoration of the Chapel, it was transferred to the case behind the high altar of the Cathedral. From there, it was removed on the night of April 11, 1997, following the fire that severely damaged the Guarini Chapel and also threatened the integrity of the Shroud, which fortunately remained unharmed.
At the end of the exhibition in 2000, the Shroud was definitively arranged, completely stretched out, in its new case – over five meters long, which ensures the necessary environmental and security parameters for its optimal preservation. The case, in turn, was placed in the chapel of the left transept of the Cathedral of Turin, specially renovated to contain the complex apparatuses that maintain the mentioned parameters. In 2002, the scientific program for the preservation of the Shroud was completed with interventions authorized by the Holy See, which relieved the Shroud from tensions caused by the restorations carried out by the Clarisses of Chambéry in 1534, onto which numerous additional interventions had been added over time, making the Shroud-patches-reinforcement cloth ensemble extremely unstable.
The existence of the Shroud has been marked over time by periodic exhibitions, until the 18th century, and later celebrated only for solemnizing dynastic or particularly significant events. During the exhibition of 1898, Secondo Pia was authorized to make, for the first time in history, a photograph of the Shroud. The result, which famously revealed the unexpected behavior of a photographic negative of the Shroud’s imprint, gave rise to a period of scientific studies on the Shroud. In the last century, the Shroud has been publicly exhibited in 1931, 1933, 1978, 1998, and 2000. It is also worth mentioning the televised exhibition of 1973. Other exhibitions took place in 2010, 2013 (televised), and 2015.
Regarding the period before the appearance in France, we have no certainty, but only a number of hypotheses that present quite interesting implications, especially as research cues, in an attempt to ascertain the historical compatibility with the tradition that claims the Shroud to be the burial cloth of Christ.
Apart from the rather generic but quite consistent testimonies regarding the possible preservation of Christ’s burial cloth, historical research today tends to delve into the hypothesis that the Shroud may somehow be connected to the venerated “Mandylion” of Edessa. As known, the “Mandylion” is traditionally a small towel containing the image of the face of Christ. An ancient tradition holds that the imprint was miraculously impressed by Jesus himself.
However, some research has highlighted sources suggesting that this “Mandylion” was of much larger dimensions and did not only contain the figure of a face but also that of a body, while other texts hypothesize that the image formed during the Passion due to sweat and blood. Based on these findings, the hypothesis has been considered that the “Mandylion,” while preserving the imprint of an entire body, was folded in such a way as to display only the face. In this way, the hypothesis of an identity between the Mandylion and the Shroud would become intriguing, although there are currently serious objections to such an interpretation. Furthermore, the “Mandylion” was transferred to Constantinople in 944, where a Crusader, Robert de Clari, wrote that he had seen alongside it in a church a Shroud on which the imprint of the entire body of Jesus was visible. After the sack of the city by the army of the Fourth Crusade in 1204, however, this Shroud disappeared, and, as Robert de Clari continues, no further news was heard of it.
From the data available, we cannot confidently assert that it was the same Shroud that would later appear in France. However, the information is still very interesting as it documents the possibility of the existence of a depicted Shroud in Constantinople. In this regard, we should not overlook a miniature from the Byzantine area, contained in a manuscript from the late 12th century, the so-called Pray Manuscript. In this manuscript, in the juxtaposed scenes of the burial of Christ and the visit of the Myrrh-bearers, some scholars believe that explicit references to the Shroud now in Turin can be discerned.
But assuming that the one described by Robert de Clari was indeed the Shroud that would arrive in France, what could have been the route?
Two hypotheses have received the most attention from scholars. The one related to a possible involvement of the Templars is based on very weak documentary evidence and is not currently viable.
The second, more intriguing one, based on documents yet to be fully verified, presupposes a passage through Greece, where there were significant settlements of Latin feudal lords, including the aforementioned Charny..
Therefore, we must acknowledge that based on the documentary sources that certainly refer to the Shroud of Turin, we cannot, from a strictly historical point of view, go beyond the mid-14th century. However, this silence of the sources cannot be interpreted as an irrefutable judgment about the impossibility of tracing the Shroud back to a period earlier than the medieval era, because, as seen, some avenues of investigation are open and invite further research for additional evidence.
Other paths, therefore, have been pursued and must be pursued, especially considering the need for direct comparison with the Cloth, from which we primarily await answers to scientific questions.
Gian Maria Zaccone
Director of the International Center for Studies on the Shroud

Yes, I have read his book....I had hoped that I could meet him again, one last time, but it was not to be...

Oh sad I had not heard that he passed. His other book Maria of Guadalupe is also excellent and had a miraculous effect on me. I am sure she helped him in his passing. ☨

Yes, I have asked Masses for the repose of his soul, and have asked the Virgin of Guadalupe to intercede for him. He said to me: "Our Lady of Guadalupe has brought us together", meaning that because of her, we met.
† 10. November 2025 in Manoppello
Paul Badde – Wikipedia