Our Lady of Guadalupe

Our Lady of Guadalupe
1 Name
This article is about the Mexican Marian title. For
the Spanish Marian title, see Our Lady of Guadalupe,
Extremadura.
Our Lady of Guadalupe (Spanish: Nuestra Señora de
Guadalupe), also known as the Virgin of Guadalupe
(Spanish: Virgen de Guadalupe), is a title of the Virgin
Mary associated with a celebrated pictorial image housed
in the Basilica of Our Lady of Guadalupe in México
City. Mexican national identity is entwined with that of
Guadalupe.
Official Catholic accounts state that on the morning of
December 9, 1531, Juan Diego saw an apparition of a
young girl at the Hill of Tepeyac, near Mexico City.
Speaking to him in Nahuatl, the girl asked that a church
be built at that site in her honor; from her words, Juan
Diego recognized the girl as the Virgin Mary. According
to the account, Diego told his story to the Spanish Archbishop of Mexico City, Fray Juan de Zumárraga, who instructed him to return to Tepeyac Hill, and ask the “lady”
for a miraculous sign to prove her identity. The first sign
was the Virgin healing Juan’s uncle. The Virgin told Juan
Diego to gather flowers from the top of Tepeyac Hill. Although December was very late in the growing season for
flowers to bloom, Juan Diego found Castilian roses, not
native to Mexico, on the normally barren hilltop. The
Virgin arranged these in his peasant cloak or tilma. When
Juan Diego opened his cloak before Bishop Zumárraga
on December 12, the flowers fell to the floor, and on the
fabric was the image of the Virgin of Guadalupe.[1]
Detail of the face
In the earliest account of the apparition, the Nican Mopohua, written in the Nahuatl language around 1556,[5]
the Virgin Mary tells Juan Bernardino, the uncle of
Juan Diego, that the image left on the tilma is to be
known by the name “the Perfect Virgin, Holy Mary of
Guadalupe.”[6]
Juan Diego was canonized in 2002, and his tilma (cloak)
is displayed in the Basilica of Our Lady of Guadalupe, Scholars do not have a consensus as to how the name
“Guadalupe” was ascribed to the image.[7] Some believe
the most visited Marian shrine in the world.[2]
that the Spanish transcribed or transliterated a Nahuatl
Pope Leo XIII granted a Canonical Coronation towards
name, as the site had long been an important sacred spot.
the image on 12 October 1895. The representation of the
The second is that the Spanish name Guadalupe, like the
Virgin on the tilma is Mexico’s most popular religious and
Spanish Our Lady of Guadalupe, Extremadura, is the
cultural image, and under this title the Virgin has been acoriginal name.
claimed as “Queen of Mexico”, “Patroness of the Americas” (1945), “Empress of Latin America”, and “Protec- The first theory to promote a Nahuatl origin was
[7]
tress of Unborn Children” (the latter two given by Pope that of Luis Becerra Tanco. In his 1675 work FeJohn Paul II in 1999).[3][4] Under this title, she was also licidad de Mexico, Becerra Tanco claimed that Juan
proclaimed “Heavenly Patroness of the Philippines" in Bernardino and Juan Diego would not have been able
July 1935 by Pope Pius XI both witnessed and signed by to understand the name Guadalupe because the “d”
Cardinal Eugenio Pacelli, a designation he later rescinded and “g” sounds do not exist in Nahuatl. He proin September 1942 upon becoming Pope Pius XII. On posed two Nahuatl alternative names that sound similar
͡
“she
25 March 1966, Pope Paul VI presented a Golden Rose to “Guadalupe”, Tecuatlanopeuh /tekʷatɬaˈnopeʍ/,
to the sacred image while Pope Francis gifted a second whose origins were in the rocky summit”, and Tecuant͡
“she who banishes those who
laxopeuh /tekʷantɬaˈʃopeʍ/,
award on 22 November 2013.
devoured us.”[7]
1
2
2
HISTORY
• There is no documentation of any other name for the
Virgin during the almost 144 years between the apparition being recorded in 1531 and Becerra Tanco’s
proposed theory in 1675.
• Documents written by contemporary Spaniards and
Franciscan friars argue that for the name to be
changed to a native name, such as Tepeaca or
Tepeaquilla, would not make sense if a Nahuatl
name were already in use, and suggest the Spanish
Guadalupe was the original.[7]
2 History
Following the Conquest in 1519–21, the Spanish destroyed a temple of the mother goddess Tonantzin at
Tepeyac outside Mexico City, and built a chapel dedicated to the Virgin on the site. Newly converted Indians
continued to come from afar to worship there, often addressing the Virgin Mary as Tonantzin.[9]
What is posited as the earliest mention of the image is
a deer-skin codex, (Codex Escalada), which was discovered in 1995. Some scholars, however, doubt its authenticity.
Isidro Escamilla. Virgin of Guadalupe, September 1, 1824. Oil
on canvas. Brooklyn Museum
Ondina and Justo Gonzalez suggest that the name is
a Spanish version of the Nahuatl term, Coātlaxopeuh
͡
/koaːtɬaˈʃopeʍ/,
meaning “the one who crushes the serpent,” and that it may be referring to the feathered serpent
Quetzalcoatl. In addition, Mary was portrayed in European art as crushing the serpent of the Garden of Eden.[8]
According to another theory the juxtaposition of
Guadalupe and a snake may indicate a nexus with the
Aztec goddess of love and fertility, Tonantzin (in Nahuatl
“Our Revered Mother”), who also went under the name
of Coatlícue (“The Serpent Skirt”). This appears to be
borne out by the fact that this goddess had had a temple dedicated to her on the very Tepeyac Hill where Juan
Diego had his vision, temple which had recently been destroyed at the behest of the new Catholic authorities. If
so, this would constitute a rather clear case of transmogrification, i.e. the transformation of one object of worship
into another, and the insertion of the latter into a new set
of religious circumstances.
The theory promoting the Spanish language origin of the
name claims that:
There are no Dominican or Augustinian accounts of the
Guadalupe story.[10] Although in the story of the apparition published in the mid-seventeenth century that Franciscan Juan de Zumárraga is a major figure, with Juan
Diego presenting him with the flowers from the Virgin.
But there is nothing in Zumárraga’s extant writings confirming this. The Franciscans were implacably hostile
to the growing popular cult, considering it idolatrous.[11]
The main promoter of the cult was the Dominican Alonso
de Montúfar, who succeeded Franciscan Fray Juan de
Zumárraga as archbishop of Mexico. In 1556 sermon
Montúfar commended popular devotion to “Our Lady of
Guadalupe,” referring to a painting on cloth (a tilma) in
the chapel of the Virgin Mary at Tepeyac, where certain
miracles had occurred. Days later Fray Francisco de Bustamante, head of the Franciscans in New Spain who had
custody of the chapel at Tepeyac, delivered a sermon denouncing the cult. He expressed concern that the Archbishop was promoting a superstitious regard for a painting
by a native artist:
“The devotion at the chapel . . to which
they have given the name Guadalupe was prejudicial to the Indians because they believed
that the image itself worked miracles, contrary
to what the missionary friars had been teaching them, and because many were disappointed
when it did not.”[12]
• Juan Diego and Juan Bernardino would have been
familiar with the Spanish language “g” and “d” The next day Archbishop Montúfar opened an inquiry
sounds since their baptismal names contain those into the matter. The Franciscans repeated their position
sounds.
that the image encouraged idolatry and superstition, and
2.1
Juan Diego
3
four witnesses testified to Bustamante’s claim that the im- 2.1 Juan Diego
age was painted by an Indian (one person testified that
Bustamante had said it was painted “yesterday” and an- Main article: Juan Diego
other said that Bustamanate had named the Indian Mar- Such accounts of the image increased interest in the peascos as the painter.[13] The Dominicans favored allowing
the Nahuas to venerate the Virgin of Guadalupe, as supported by the Archbishop. He decided to end the Franciscan custody of the shrine.[14] The shrine of Guadalupe
was served by diocesan priests under the authority of the
archbishop.[15]
In the late 1570s, Franciscan Bernardino de Sahagún denounced the cult of the Virgin of Guadalupe in a personal
digression in his General History of the Things of New
Spain, in the version known as the Florentine Codex.
At this place [Tepeyac], [the Indians] had
a temple dedicated to the mother of the gods,
whom they called Tonantzin, which means Our
Mother. There they performed many sacrifices in honor of this goddess...And now that a
church of Our Lady of Guadalupe is built there,
they also call her Tonantzin, being motivated
by the preachers who called Our Lady, the
Mother of God, Tonantzin. It is not known for
certain where the beginning of this Tonantzin
may have originated, but this we know for certain, that, from its first usage, the word means
that ancient Tonantzin. And it is something
tha should be remedied, for the correct [native]
name of the Mother of God, Holy Mary, is not
Tonantzin, but Dios inantzin. It appears to be
a Satanic invention to cloak idolatry under the
confusion of this name, Tonantzin.[16]
18th-century painting of God the Father fashioning the image.
ant Juan Diego, who had the original vision. In 1666
the Church, with the intention of establishing a feast day
in his name, began gathering information from people
who reported having known him. In 1723 a formal investigation into his life was ordered, and more data was
gathered to support veneration. In the late 20th century, Pope John Paul II took a special interest in saints
and in non-European Catholics. During his leadership in
1987, the Congregation for the Causes of Saints declared
Juan Diego “venerable.” With the internal church process completed, on May 6, 1990, the Pope announced the
beatification of Juan Diego during a Mass at the Basilica
of Our Lady of Guadalupe in Mexico City, when he was
declared “protector and advocate of the indigenous peoples,” with December 9 established as his feast day.
The first extended account of the image and apparitions
was reported in Imagen de la Virgen Maria, Madre de
Dios de Guadalupe, was not published until 1648 by
Miguel Sánchez, a diocesan priest of Mexico City.[17]
Luis Lasso de la Vega wrote a 36-page tract in Nahuatl language, Huei tlamahuiçoltica (“The Great Event”),
which was published in 1649 and is similar to Sánchez’s
narrative. This tract contains Nican mopohua (“Here it
is recounted”), a text about the Virgin which contains
the story of the apparitions and the supernatural origin
of the image. The sections: Nican motecpana (“Here is
an ordered account”), describes 14 miracles connected
with Our Lady of Guadalupe, and Nican tlantica (“Here Historians and theologians began to question the quality
ends”), gives an account of the Virgin in New Spain.[18] of the evidence regarding Juan Diego. The writings of
The story was almost unknown until it was disseminated bishop Zumárraga, into whose hands he purportedly dein published form in the 1640s. It soon inspired a great livered the miraculous image, do not refer to him or the
deal of popular religious practice. Stafford Poole argues event. The record of the 1556 ecclesiastical inquiry omits
that the Virgin became the chief devotion of American- him, and he is not mentioned in documentation before
born Spaniards in New Spain, who used the story to le- the mid-17th century. Doubts as to his reality were not
gitimize their own Mexican origins and infuse it with an new: in 1883 Joaquín García Icazbalceta, historian and
almost messianic sense of mission and identity. The old biographer of Zumárraga, in a confidential report on the
Basilica church which housed the icon was finished in Lady of Guadalupe for Bishop Labastida, was hesitant to
support the story of the vision. He concluded that Juan
1709.[19][20]
4
3 TECHNICAL ANALYSES
Diego had not existed.[21] In 1996 the 83-year-old abbot of the Basilica of Guadalupe, Guillermo Schulenburg,
was forced to resign following an interview published in
the Catholic magazine Ixthus, in which he was quoted as
saying that Juan Diego was “a symbol, not a reality.”[22]
technical studies were conducted between 1751–2 and
1982. Of these, the findings of at least three have been
published. Each study required the permission of the custodians of the tilma in the Basilica. However, Callahan’s
study was taken at the initiative of a third party: the cusIn 1995, Father Xavier Escalada, a Jesuit writing an ency- todians did not know in advance what his research would
clopedia of the Guadalupan legend, produced a deer-skin reveal.
codex, (Codex Escalada), which illustrated an account of Studies conducted between 1751–52 and 1982:
the vision and the life and death of Juan Diego. Previously unknown, the document was dated 1548, within the
MC – in 1756 a prominent artist, Miguel
lifetime of those who had known Juan Diego. It bore the
Cabrera, published a report entitled "Maravilla
signatures of two respected 16th-century scholar-priests,
Americana,” containing the results of the ocuAntonio Valeriano and Bernardino de Sahagún, which
lar and manual inspections by him and six other
are considered to verify its contents.[23] Some scholars
painters in 1751 and 1752.[25]
remained unconvinced, describing the discovery of the
Codex as “rather like finding a picture of St. Paul’s vision
G – José Antonio Flores Gómez, an art reof Christ on the road to Damascus, drawn by St. Luke and
storer, discussed in a 2002 interview with the
signed by St. Peter.”[24] With this evidence, the Church
Mexican journal Proceso, certain technical isdeclared Diego a saint in 2002, named Saint Juan Diego
sues relative to the tilma. He had worked on it
Cuauhtlatoatzin.
in 1947 and 1973.[26]
3
Technical analyses
PC – 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 tilma. 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.[27]
R – In 2002 Proceso published an interview
with José Sol Rosales, formerly director of
the Center for the Conservation and Listing of
Heritage Artifacts (Patrimonio Artístico Mueble) of the National Institute of Fine Arts
(INBA) in México City. the article included
extracts from a report which Rosales had written in 1982 of his findings from his inspection of the tilma that year using raking and
UV light. It was done at low magnification
with a stereo microscope of the type used for
surgery.[28]
The original tilma of Saint Juan Diego, which hangs above the
high altar of the Guadalupe Basilica. The suspended crown atop
the image dates back to its Canonical Coronation in 12 October 1895. The image is protected by bulletproof glass and lowoxygen atmosphere.
Summary conclusions (“contra” indicates a contrary finding)
Neither the fabric (“the support”) nor the image (together,
“the tilma”) has been analyzed using the full range of resources now available to museum conservationists. Four
(1) Support: The material of the support is
soft to the touch (almost silken: MC; something like cotton: G) but to the eye it suggested
5
a coarse weave of palm threads called “pita”
or the rough fiber called “cotense” (MC), or a
hemp and linen mixture (R). It was traditionally held to be made from ixtle, an agave fiber.
(2) Ground, or primer: R asserted (MC and PC
contra) by ocular examination that the tilma
was primed, though with primer “applied irregularly.” R does not clarify whether his observed
“irregular” application entails that majorly the
entire tilma was primed, or just certain areas –
such as those areas of the tilma extrinsic to the
image – where PC agrees had later additions.
MC, alternatively, observed that the image had
soaked through to the reverse of the tilma.[29]
(3) Under-drawing: PC asserted there was no
under-drawing.
(4) Brush-work: R suggested (PC contra) there
was some visible brushwork on the original image, but in a minute area of the image (“her
eyes, including the irises, have outlines, apparently applied by a brush”).
(5) Condition of the surface layer: PC reports
that the un retouched portions of the image,
particularly the blue mantle and the face, are
in a very good state of preservation, with no
flaking or peeling. The three most recent inspections (G, PC and R) agree (i) that additions have been made to the image (gold leaf
added to the sun’s rays-which has flaked off; silver paint or other material to depict the moon
- which has discolored; and the re-construction
or addition of the angel supporting the Marian image), and (ii) that portions of the original image have been abraded and re-touched
in places. Some flaking is visible, though only
in retouched areas (mostly along the line of the
vertical seam, or at passages considered to be
later additions).
4 Religious significance
The iconography of the Virgin is fully Catholic:[32]
Miguel Sanchez, the author of the 1648 tract Imagen
de la Virgen María, described her as the Woman of the
Apocalypse from the New Testament's Revelation 12:1,
“clothed with the sun, and the moon under her feet, and
upon her head a crown of twelve stars,”.[24][33] "[W]hat
is rarely mentioned is that the frame which surrounded
the canvas was lowered to leave almost no space above
the Virgin’s head, thereby obscuring the effects of the
erasure.”[34] She is described as a representation of the
Immaculate Conception.[24]
Virgil Elizondo says the image also had layers of meaning for the indigenous people of Mexico, which contributed to her popularity.[35] Her blue-green mantle was
the color reserved for the divine couple Ometecuhtli
and Omecihuatl;[36] her belt is interpreted as a sign of
pregnancy; and a cross-shaped image, symbolizing the
cosmos and called nahui-ollin, is inscribed beneath the
image’s sash.[37] She was called “mother of maguey,”[38]
the source of the sacred beverage pulque.[39] Pulque was
also known as “the milk of the Virgin.”[40] The rays of
light surrounding her are seen to also represent maguey
spines.[38]
5 Cultural significance
5.1 Symbol of Mexico
(6) Varnish: The tilma has never been varnished.
(7) Binding Medium: R provisionally identified the pigments and binding medium (distemper) as consistent with 16th-century methods
of painting sargas (MC, PC contra for different reasons), but the color values and luminosity are exceptional.
The technique of painting on fabric with watersoluble pigments (with or without primer or
ground) is well-attested. The binding medium
is generally animal glue or gum arabic (see:
Distemper). Such an artifact is variously discussed in the literature as a tüchlein or sarga.[30]
Tüchlein paintings are very fragile, and are not
well preserved,[31] so the tilma’s color values
and state of preservation are exceptional.
Flag carried by Miguel Hidalgo and his insurgent army
6
5 CULTURAL SIGNIFICANCE
Nuestra Señora de Guadalupe became the recognized
symbol of Catholic Mexicans. Miguel Sánchez, the author in 1648 of the first published account of the vision,
identified Guadalupe as Revelation’s Woman of the Apocalypse, and said:
the greatest reverence that the shrewdest prophet might
inspire.”[24]
In 1912, Emiliano Zapata's peasant army rose out of
the south against the government of Francisco Madero.
Though Zapata’s rebel forces were primarily interested in
land reform – “tierra y libertad” ('land and liberty') was
"...this New World has been won and conthe slogan of the uprising – when his peasant troops penequered by the hand of the Virgin Mary ...
trated Mexico City they carried Guadalupan banners.[42]
[who had] prepared, disposed, and contrived
More recently, the contemporary Zapatista National Libher exquisite likeness in this her Mexican land,
eration Army (EZLN) named their “mobile city” in honor
which was conquered for such a glorious purof the Virgin: it is called Guadalupe Tepeyac. EZLN
pose, won that there should appear so Mexican
spokesperson Subcomandante Marcos wrote a humorous
an image.”[24]
letter in 1995 describing the EZLN bickering over what
to do with a Guadalupe statue they had received as a
[43]
Throughout the Mexican national history of the 19th and gift.
20th centuries, the Guadalupan name and image have
been unifying national symbols; the first President of
Mexico (1824–29) changed his name from José Miguel 5.2 Mexican culture
Ramón Adaucto Fernández y Félix to Guadalupe Victoria
in honor of the Virgin of Guadalupe.[41] Father Miguel Harringon argues that:
Hidalgo, in the Mexican War of Independence (1810),
The Aztecs ... had an elaborate, coherent symand Emiliano Zapata, in the Mexican Revolution (1910),
bolic system for making sense of their lives.
led their respective armed forces with Guadalupan flags
When this was destroyed by the Spaniards,
emblazoned with an image of Our Lady of Guadalupe. In
something new was needed to fill the void and
1999, the Church officially proclaimed her the Patroness
make sense of New Spain ... the image of
of the Americas, the Empress of Latin America, and the
Guadalupe served that purpose.[44]
Protectress of Unborn Children.
In 1810 Miguel Hidalgo y Costilla initiated the bid for
Mexican independence with his Grito de Dolores, with
the cry "Death to the Spaniards and long live the Virgin of Guadalupe!" When Hidalgo’s mestizo-indigenous
army attacked Guanajuato and Valladolid, they placed
“the image of the Virgin of Guadalupe, which was the
insignia of their enterprise, on sticks or on reeds painted
different colors” and “they all wore a print of the Virgin on their hats.”[41] After Hidalgo’s death leadership
of the revolution fell to a zambo/mestizo priest named
José María Morelos, who led insurgent troops in the
Mexican south. Morelos adopted the Virgin as the seal
of his Congress of Chilpancingo, inscribing her feast
day into the Chilpancingo constitution and declaring that
Guadalupe was the power behind his victories:
New Spain puts less faith in its own efforts
than in the power of God and the intercession
of its Blessed Mother, who appeared within the
precincts of Tepeyac as the miraculous image
of Guadalupe that had come to comfort us, defend us, visibly be our protection.[41]
Simón Bolívar noticed the Guadalupan theme in these uprisings, and shortly before Morelos’s execution in 1815
wrote: “the leaders of the independence struggle have
put fanaticism to use by proclaiming the famous Virgin
of Guadalupe as the queen of the patriots, praying to
her in times of hardship and displaying her on their flags
... the veneration for this image in Mexico far exceeds
Hernán Cortés, the Conquistador who overthrew the
Aztec empire in 1521, was a native of Extremadura,
home to Our Lady of Guadalupe. By the 16th century
the Extremadura Guadalupe, a statue of the Virgin said
to be carved by Saint Luke the Evangelist, was already a
national icon. It was found at the beginning of the 14th
century when the Virgin appeared to a humble shepherd
and ordered him to dig at the site of the apparition. The
recovered Virgin then miraculously helped to expel the
Moors from Spain, and her small shrine evolved into the
great Guadalupe monastery.
According to the traditional account, the name of
Guadalupe was chosen by the Virgin herself when she appeared on the hill outside Mexico City in 1531, ten years
after the Conquest.[45]
Guadalupe continues to be a mixture of the cultures which blended to form Mexico, both racially
and religiously,[46] “the first mestiza",[47] or “the first
Mexican”.[48] “bringing together people of distinct
cultural heritages, while at the same time affirming
their distinctness.”[49] As Jacques Lafaye wrote in
Quetzalcoatl and Guadalupe, “as the Christians built
their first churches with the rubble and the columns of
the ancient pagan temples, so they often borrowed pagan
customs for their own cult purposes.”[50] The author Judy
King asserts that Guadalupe is a “common denominator”
uniting Mexicans. Writing that Mexico is composed of
a vast patchwork of differences – linguistic, ethnic, and
class-based – King says “The Virgin of Guadalupe is
7
6 Catholic Church
6.1 Beliefs and miracles
Reliquary in the Cathedral of Our Lady of the Angels in Los
Angeles, California, containing a fragment of the tilma of Juan
Diego
Altar in a market of Mexico City.
Roman Catholic sources claim many miraculous and supernatural properties for the image such as that the tilma
has maintained its structural integrity over nearly 500
years, while replicas normally last only about 15 years before suffering degradation;[54] that it repaired itself with
no external help after a 1791 ammonia spill that did considerable damage, and that on 14 November 1921 a bomb
damaged the altar, but left the icon unharmed.[55]
the rubber band that binds this disparate nation into a
whole.”[48] The Mexican novelist Carlos Fuentes once
said that “you cannot truly be considered a Mexican
unless you believe in the Virgin of Guadalupe.”[51]
Nobel Literature laureate Octavio Paz wrote in 1974 that
“the Mexican people, after more than two centuries of Then in 1929 and 1951 photographers found a figure reexperiments, have faith only in the Virgin of Guadalupe flected in the Virgin’s eyes; upon inspection they said that
and the National Lottery”.[52]
the reflection was tripled in what is called the Purkinje effect, commonly found in human eyes.[56] An ophthalmologist, Dr. Jose Aste Tonsmann, later enlarged an image
of the Virgin’s eyes by 2500x and claimed to have found
not only the aforementioned single figure, but images of
5.3 In film
all the witnesses present when the tilma was first revealed
Our Lady of Guadalupe, Juan Diego, and the tilma have before Zumárraga in 1531, plus a small family group of
in the center of
been investigated through film several times in recent his- mother, father, and a group of children,[57]
the
Virgin’s
eyes,
fourteen
people
in
all.
tory. One of the most notable and thorough filmic investigations was done by director Tim Watkins in the 2013
film The Blood & The Rose.[53] Documentarians have
been portraying the message of Our Lady of Guadalupe
since the 1990s in an attempt to bring the message of the
apparition to the North American audience.
Numerous Catholic websites repeat an unsourced
claim[58] that in 1936 biochemist Richard Kuhn analyzed
a sample of the fabric and announced that the pigments
used were from no known source, whether animal,
mineral or vegetable.[57] Dr. Philip Serna Callahan, who
8
6 CATHOLIC CHURCH
photographed the icon under infrared light, declared
from his photographs that portions of the face, hands,
robe, and mantle had been painted in one step, with no
sketches or corrections and no visible brush strokes.[59]
6.2
Pontifical pronouncements
12 October 1945. Pope John Paul II visited the shrine in
the course of his first journey outside Italy as Pope from
January 26–31, 1979, and again when he beatified Juan
Diego there on May 6, 1990. In 1992 he dedicated to
Our Lady of Guadalupe a chapel within St. Peter’s Basilica in the Vatican. At the request of the Special Assembly
for the Americas of the Synod of Bishops, he named Our
Lady of Guadalupe patron of the Americas on January
22, 1999 (with the result that her liturgical celebration
had, throughout the Americas, the rank of solemnity),
and visited the shrine again on the following day.
On July 31, 2002, the Pope canonized Juan Diego before a crowd of 12 million, and later that year included
in the General Roman Calendar, as optional memorials,
the liturgical celebrations of Saint Juan Diego Cuauhtlatoatzin (December 9) and Our Lady of Guadalupe (December 12).[60]
6.3 Devotions and veneration
Inside the Basilica of Our Lady of Guadalupe, in Mexico City
With the Papal Brief Non Est Equidem of May 25, 1754,
Pope Benedict XIV declared Our Lady of Guadalupe patron of what was then called New Spain, corresponding
to Spanish Central and Northern America, and approved
liturgical texts for the Holy Mass and the Breviary in her
honor. Pope Leo XIII granted new texts in 1891 and authorized coronation of the image in 1895. Pope Pius X
proclaimed her patron of Latin America in 1910. Pope
Pius XII declared the Virgin of Guadalupe “Queen of
Mexico and Empress of the Americas” in 1945, and “Patroness of the Americas” in 1946. Pope John XXIII invoked her as “Mother of the Americas” in 1961, referring
to her as Mother and Teacher of the Faith of All American populations, and in 1966 Pope Paul VI sent a Golden
Rose to the shrine.[60]
On July 16, 1935, Pope Pius XI declared Our Lady of
Guadalupe “Heavenly Patroness of the Philippines” and
the relative Apostolic Letter was signed by Vatican Secretary of State, Cardinal Eugenio Pacelli (later Pope Pius
XII).[3][61][62] This was revised on September 12, 1942,
when Pope Pius XII, by the Apostolic Letter Impositi Nobis constituted and declared the Blessed Virgin Mary under the title Immaculate Conception as “Principal and
Universal Patroness of the Philippine Islands", with Saint
Pudentiana and Saint Rose of Lima constituted and declared to be the secondary patronesses.[63] Today, the
Feast of Our Lady of Guadalupe is still celebrated, and
she is especially invoked by the Filipino episcopacy and
laity who oppose the legalization of abortion and the passage of the Reproductive Health Bill.
Cover of the Perpetual Novena to Our Lady of Guadalupe. The
novena is recited daily in the National Shrine of Our Lady of
Guadalupe in Makati City.
The shrine of the Virgin of Guadalupe is the most visited Catholic pilgrimage destination in the world. Over
the Friday and Saturday of December 11 to 12, 2009, a
Pope Leo XIII granted a canonical coronation towards the record number of 6.1 million pilgrims visited the Basilimage on 12 October 1895. Pope Pius XII was the first ica of Guadalupe in Mexico City to commemorate the
to grant the image the title Patroness of the Americas on anniversary of the apparition.[64]
9
The Virgin of Guadalupe is considered the Patroness of
Mexico and the Continental Americas; she is also venerated by Native Americans, on the account of the devotion
calling for the conversion of the Americas. Replicas of
the tilma can be found in thousands of churches throughout the world, and numerous parishes bear her name.
Due to a claim that her black girdle indicates pregnancy
on the image, the Blessed Virgin Mary, under this title is
popularly invoked as Patroness of the Unborn and a common image for the Pro-Life movement.
6.4
Notable buildings named in honor of
Guadalupe
[6] “Nican Mopohua: Here It Is Told,”, p. 208, UC San Diego
[7] Anderson Carl and Chavez Eduardo, Our Lady of
Guadalupe: Mother of the Civilization of Love, Doubleday, New York, 2009, p. 205
[8] González, Ondina E. and Justo L. González, Christianity
in Latin America: A History, p. 59, Cambridge University
Press, 2008
[9] D. A. Brading, Mexican Phoenix: Our Lady of Guadalupe,
(Cambridge University Press, 2001,) pp.1–2
[10] Robert Ricard, The Spiritual Conquest of Mexico. Translated by Lesley Byrd Simpson. Berkeley: University of
California Press 1966, p. 188.
• The Basilica of Guadalupe, the shrine founded on
the original site on Tepeyac Hill in Mexico City
[11] Ricard, Spiritual Conquest, p. 189.
• The Basílica of Guadalupe in Monterrey, Nuevo
León, Mexico
[13] Poole, pp.60-62.
• The Cathedral of Our Lady of Guadalupe in
Zamora, Michoacán, Mexico.
• The Cathedral Santuario de Guadalupe in Dallas,
Texas, United States.
• The Shrine of Our Lady of Guadalupe in La Crosse,
Wisconsin, United States.
[12] Poole, p.60.
[14] Francis Johnston, The Wonder of Guadalupe, TAN
Books, 1981, p. 47
[15] Ricard, Spiritual Conquest, p. 190.
[16] Bernardino de Sahagún, Florentine Codex: Introduction
and Indices, Arthur J.O. Anderson and Charles Dibble,
translators. Salt Lake City: University of Utah Press,
1982, p. 90.
• The Cathedral of Our Lady of Guadalupe,
Canelones, Uruguay
[17] D. A. Brading, Mexican Phoenix: Our Lady of Guadalupe,
(Cambridge University Press, 2001) p.5
• The Shrine of Our Lady of Guadalupe in Des
Plaines, Illinois, United States.
[18] Sousa, Lisa; Stafford Poole; James Lockhart (trans. and
trans.) (1998). The Story of Guadalupe: Luis Laso de
la Vega’s Huei tlamahuiçoltica of 1649. UCLA Latin
American studies, vol. 84; Nahuatl studies series, no. 5.
Stanford & Los Angeles, California: Stanford University
Press, UCLA Latin American Center Publications. ISBN
0-8047-3482-8. OCLC 39455844. pp.42–47)
7
See also
• Marian apparition
• Mariology
• Cathedral Our Lady of Guadalupe
• Miracle of the roses
8
References
[1]
[19] Poole, Stafford. Our Lady of Guadalupe: The Origins and
Sources of a Mexican National Symbol, 1531-1797 (1995)
[20] Taylor, William B., Shrines and Miraculous Images: Religious Life in Mexico Before the Reforma (2011)
[21] Juan Diego y las Apariciones el pimo Tepeyac (Paperback)
by Joaquín García Icazbalceta ISBN 970-92771-3-8
[22] Daily Catholic, 7 December 1999, accessed November 30,
2006
[4] Britannica.com
[23] Peralta, Alberto (2003). “El Códice 1548: Crítica a una
supuesta fuente Guadalupana del Siglo XVI”. Artículos.
Proyecto Guadalupe. Retrieved 2006-12-01.(Spanish),
Poole, Stafford (July 2005). “History vs. Juan Diego”.
The Americas 62: 1–16. doi:10.1353/tam.2005.0133.,
Poole, Stafford (2006). The Guadalupan Controversies in
Mexico. Stanford, California: Stanford University Press.
ISBN 978-0-8047-5252-7. OCLC 64427328.
[5] “Basílica de Guadalupe | Comentario al Nican Mopohua”.
Virgendeguadalupe.org.mx. Retrieved 2012-08-13.
[24] D.A. Brading, Mexican Phoenix Our Lady of Guadalupe:
Image and Tradition Across Five Centuries (2001) p 58
[2] “Shrine of Guadalupe Most Popular in the World”, Zenit,
June 13, 1999
[3] “Virgen de Guadalupe”. Mariologia.org. Retrieved 201208-13.
10
8
REFERENCES
[25] Cabrera, Miguel: “Maravilla Americana y conjunto de
varias maravillas observadas con la direccíon de las reglas
del arte de la pintura en la prodigiosa imagen de Nuestra
Señora de Guadalupe, Mexico”, 1756, facs. ed. Mexico,
1977; summary in Brading, D.A.: Mexican Phoenix: Our
Lady of Guadalupe: Image and Tradition Across Five Centuries, Cambridge University Press, 2001, pp. 169–172
[40] Bushnell, John (1958). “La Virgen de Guadalupe as Surrogate Mother in San Juan Aztingo”. American Anthropologist 60 (2): 261.
[26] Vera, Rodrigo: “Un restaurador de la guadalupana expone
detalles técnicos que desmitifican a la imagen”, Revista
Proceso N° 1343, July 27, 2002, pp. 17–18, cf.
[42] Documentary footage of Zapata and Pancho Villa’s armies
entering Mexico City can be seen at YouTube.com, Zapata’s men can be seen carrying the flag of the Guadalupana
about 38 seconds in.
[27] Callahan, Philip: “The Tilma Under Infra-Red Radiation”, CARA Studies in Popular Devotion, Vol. II,
Guadalupan Studies, 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,” Folklore Forum, Google Docs. pp.
34–5.
[28] Vera, Rodrigo: “el análisis que ocultó el vaticano”, Revista Proceso N° 1333, May 18, 2002; cf. and cf. idem,
“manos humanas pintaron la guadalupana”, Revista Proceso N° 1332, May 11, 2002, cf. http://www.ecultura.
gob.mx/patrimonio/index.php?lan=
[29] Brading (2001), Mexican Phoenix, p. 170
[30] Bomford, David and Roy, Ashok: “The Technique of Two
Paintings by Dieric Bouts,” National Gallery Technical
Bulletin vol. 10, 1986, pp. 42–57; Santos Gómez, Sonia
and San Andrés Moya, Margarita: “La Pintura de Sargas,”
Archivo Español de Arte, LXXVII, 2004, 305, pp. 59–74
[31] Doherty, T., & Woollett, A. T. (2009). Looking at paintings: a guide to technical terms. Getty Publications.
[32] McMenamin, M. (2006). “Our Lady of Guadalupe and
Eucharistic Adoration”. Numismatics International Bulletin 41 (5): 91–97.
[33] The crown was part of the image until 1887-88: "[o]n
February 23, 1888, [when] the image was removed to the
nearby church of the Capuchin nuns ..., onlookers were
surprised by the fact that there was no crown on the Virgin’s head” (Stafford Poole, The Guadalupan Controversies in Mexico, Stanford University Press, 2006, p. 60)
[41] Krauze, Enrique. Mexico, Biography of Power. A History of Modern Mexico 1810–1996. HarperCollins: New
York, 1997.
[43] Subcomandante Marcos, Flag.blackened.net, “Zapatistas
Guadalupanos and the Virgin of Guadalupe” 24 March
1995 , accessed 11 December 2006.
[44] Harrington, Patricia. “Mother of Death, Mother of Rebirth: The Virgin of Guadalupe.” Journal of the American
Academy of Religion. Vol. 56, Issue 1, pp. 25-50. 1988
[45] Sancta.org, “Why the name 'of Guadalupe'?", accessed 30
November 2006
[46] Elizondo, Virgil. AmericanCatholic.org, “Our Lady of
Guadalupe. A Guide for the New Millennium” St. Anthony Messenger Magazine Online. December 1999. ,
accessed 3 December 2006.
[47] Lopez, Lydia. "'Undocumented Virgin.' Guadalupe Narrative Crosses Borders for New Understanding.” Episcopal News Service. December 10, 2004.
[48] King, Judy. MexConnect.com , “La Virgen de Guadalupe
– Mother of All Mexico” Accessed 29 November 2006
[49] O'Connor, Mary. “The Virgin of Guadalupe and the Economics of Symbolic Behavior.” The Journal for the Scientific Study of Religion. Vol. 28, Issue 2. pp. 105-119.
1989.
[50] Lafaye, Jacques. Quetzalcoatl and Guadalupe. The Formation of Mexican National Consciousness. Chicago: University of Chicago Press. 1976
[51] Demarest, Donald. “Guadalupe Cult ... In the Lives of
Mexicans.” p. 114 in A Handbook on Guadalupe, Franciscan Friars of the Immaculate, eds. Waite Park MN:
Park Press Inc, 1996
[34] Brading (2002), Mexican Phoenix, p.307
[35] Elizondo, Virgil. Guadalupe, Mother of a New Creation.
Maryknoll, New York: Orbis Books, 1997
[36] UTPA.edu, “La Virgen de Guadalupe”, accessed 30
November 2006
[37] Tonantzin Guadalupe, by Joaquín Flores Segura, Editorial
Progreso, 1997, ISBN 970-641-145-3, ISBN 978-970641-145-7, pp. 66–77
[38] Taylor, William B. (1979). “Drinking, Homicide, and Rebellion in Colonial Mexican Villages”. Stanford: Stanford
University Press.
[39] Del Maguey, Single Village Mezcal. “What if Pulque?".
Retrieved 11 September 2009.
[52] Paz, Octavio. Introduction to Jacques Lafaye's Quetzalcalcoatl and Guadalupe. The Formation of Mexican National Consciousness 1531–1813. Chicago: University of
Chicago Press, 1976
[53] http://www.thebloodandtherose.com
[54] Guerra, Giulio Dante.
AlleanzaCattolica.org, “La
Madonna di Guadalupe”. 'Inculturazione' Miracolosa.
Christianita. n. 205–206, 1992. , accessed 1 December
2006
[55] D.A. Brading, Mexican Phoenix. Our Lady of Guadalupe:
Image and Tradition Across Five Centuries, Cambridge
University Press: Cambridge, (2001), p.314; Stafford
Poole, The Guadalupan Controversies in Mexico, Stanford,
California: Stanford University Press (2006), p.110
11
[56] Web.archive.org. “The Eyes” Interlupe. Accessed 3 December
[57] “Science Sees What Mary Saw From Juan Diego’s Tilma”,
catholiceducation.org
[58] Experiencefestival.com
[59] Sennott, Br. Thomas Mary. MotherOfAllPeoples.com ,
“The Tilma of Guadalupe: A Scientific Analysis”.
[60] Notitiae, bulletin of the Congregation for Divine Worship
and the Discipline of the Sacraments, 2002, pages 194–
195
[61] Acta Apostolicae Sedis 28 (1936), pp.63f. - 16 Iulii
(July) 1935. Pius XI. Beatissima Virgo Maria Sub Titulo
de Guadalupa Insularum Philippinarum Coelestis Patrona
Declaratur.
[62] http://lifestyle.inquirer.net, “Our Lady of Guadalupe is
secondary patroness of the Philippines”
[63] Acta Apostolicae Sedis 34 (1942), pp.336f.
[64] Znit.org
9
External links
• Caryana.org, The Story of Our Lady of Guadalupe
• Udayton.edu, Marian library’s discussion of
Guadalupe as Mexican national symbol
• NEWS.BBC.co.uk, BBC photo essay of 12 December festivities in San Miguel de Allende, Gto.
• Pbase.com, Photo essay on Los Angeles Latino
community’s Guadalupan murals, altars and statues.
• NewAdvent.org, The Catholic Encyclopedia
• (Spanish) ProyectoGuadalupe.com, Critical essays,
iconography and documentary information about
the Guadalupe
• (Spanish) Biblioteca.itam.mx, Mínima Bibliografía
el Guadalupanismo
• (Spanish) Poem Ave Mi Guadalupana
Ecuadorian-American poet Karina Galvez.
by
• , The Blood & The Rose Film Site
Coordinates: 19°29′04″N 99°07′02″W / 19.48444°N
99.11722°W
12
10
10
10.1
TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES
Text and image sources, contributors, and licenses
Text
• Our Lady of Guadalupe Source: http://en.wikipedia.org/wiki/Our_Lady_of_Guadalupe?oldid=633270362 Contributors: AstroNomer,
Youssefsan, Fredbauder, Toby Bartels, Olivier, Frecklefoot, Infrogmation, Ellywa, JWSchmidt, Julesd, Error, Mxn, JASpencer, Charles
Matthews, Rbraunwa, Choster, David J Walker, DonPaolo, WhisperToMe, Cleduc, Zero0000, Optim, AnonMoos, Hjr, JorgeGG, Sensor,
Baloo rch, JerryFriedman, Alan Liefting, Ydorb, Tom harrison, Michael Devore, Varlaam, DO'Neil, Bobblewik, Gugganij, Andycjp, Abu
badali, Antandrus, MisfitToys, Xandar, Bumm13, PFHLai, Gscshoyru, Maastrictian, Neutrality, D6, Lan56, Discospinster, Rich Farmbrough, Fabioj, Cjrs 79, Dbachmann, Rubicon, Kbh3rd, Sluj, Kwamikagami, Genezip, Lima, Sietse Snel, Nickj, Madler, Bastique, Sortior,
Reinyday, GK, Vizcarra, Alansohn, Andrewpmk, Adkins, Hu, Messlo, DreamGuy, SidP, Blahedo, Tony Sidaway, RainbowOfLight, MIT
Trekkie, Ghirlandajo, Mhazard9, Marianika, Newnoise, Jacobolus, Robert K S, BlankVerse, Fbv65edel, Mnts, GregorB, Zzyzx11, Brendanconway, Banpei, Josh Parris, Rjwilmsi, Coemgenus, Koavf, Helvetius, Jbamb, Titoxd, Marax, Awotter, Rune.welsh, Gurch, Planetneutral, CJLL Wright, Sharkface217, The One True Fred, Bgwhite, Digitalme, YurikBot, Wavelength, RobotE, Wink wink, Gcamiro, RussBot,
Madkayaker, Drt1245, Gaius Cornelius, Ugur Basak, Boneheadmx, Ptcamn, Rjensen, Howcheng, BlackAndy, Adamrush, Anetode, Stijn
Calle, Bobak, Mlouns, Rockero, DeadEyeArrow, Evrik, Maunus, Ms2ger, Newagelink, Deville, Closedmouth, Rushadthomas, Tevildo,
JBogdan, Andyluciano, Spliffy, Allens, Kungfuadam, Carlosguitar, Morlesg, Veinor, True Pagan Warrior, SmackBot, PiCo, Schyler, Rouenpucelle, HeartofaDog, Wittylama, Katanzag, IstvanWolf, Gary2863, Xaosflux, Gilliam, Hmains, Carl.bunderson, Katsam, Andy M. Wang,
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Caltas, Jasonm0987, Keilana, Luisosio, Faradayplank, Smilesfozwood, Totonaco, Macy, Correogsk, Cyfal, Tesi1700, Mygerardromance,
The.helping.people.tick, Quoth nevermore, Bgortney, ImageRemovalBot, Atif.t2, Ricklaman, Sfan00 IMG, ClueBot, Trfasulo, Fadesga,
Joe12811, Jan1nad, Arakunem, CounterVandalismBot, Parkwells, RafaAzevedo, Piledhigheranddeeper, Excirial, Yorkshirian, Superpika66, Arjayay, DeltaQuad, Cory Donnelly, Elizium23, SchreiberBike, Theramin, Ottawa4ever, Thehelpfulone, BlueMesa171, Aitias,
Rogpearson, La virgen de guadalupe, Versus22, SoxBot III, Goodvac, Ambrosius007, Badmachine, XLinkBot, Fastily, Little Mountain 5,
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Taam, Seto58, Materialscientist, Rtyq2, OllieFury, Pitke, ArthurBot, LovesMacs, Xqbot, TinucherianBot II, The Banner, Maximounder,
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Griffinofwales, FrescoBot, POESIA77, GenericBob, Qbeecarlton, Neophytesage, RichardStorch, Scandza, Circulationsys, Citation bot 1,
Calistemon, Pinethicket, Jonesey95, Paker10, Emiliogt, White Shadows, Robvanvee, Mercy11, Trappist the monk, Declan Clam, ItsZippy,
Lotje, Reaper Eternal, TheGrimReaper NS, Ammodramus, JV Smithy, Ridiculus mus, Rbrtmadrid, DARTH SIDIOUS 2, RjwilmsiBot,
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Shaw, Andreditor, Érico Júnior Wouters, Ellismanuel, Pgnielsen79, Golnaz1979, Donner60, Willthacheerleader18, Peter Karlsen, Jayrei
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10.2
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• File:046CupolaSPietro.jpg Source: http://upload.wikimedia.org/wikipedia/commons/5/5a/046CupolaSPietro.jpg License: CC-BY-SA3.0 Contributors: Own work Original artist: MarkusMark
• File:1531_Nuestra_Señora_de_Guadalupe_anagoria.jpg Source:
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• File:Basilica_of_Our_Lady_of_Guadalupe_(interior).JPG Source: http://upload.wikimedia.org/wikipedia/commons/7/7b/Basilica_
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• File:Brooklyn_Museum_-_Virgin_of_Guadalupe_-_Isidro_Escamilla_-_overall.jpg Source:
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• File:Eternal_father_painting_guadalupe.jpg Source: http://upload.wikimedia.org/wikipedia/commons/d/d6/Eternal_father_painting_
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