Juan Diego - Knowledge

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between May 3 and May 9, 1990, in Querétaro, Mexico (precisely during the period of the beatification) when a 20-year-old drug addict named Juan José Barragán Silva fell 10 meters (33 ft) head first from an apartment balcony onto a cement area in an apparent suicide bid. His mother Esperanza, who witnessed the fall, invoked Juan Diego to save her son who had sustained severe injuries to his spinal column, neck and cranium (including intra-cranial hemorrhage). Barragán was taken to the hospital where he went into a coma from which he suddenly emerged on May 6, 1990. A week later he was sufficiently recovered to be discharged. The reputed miracle was investigated according to the usual procedure of the Congregation for the Causes of Saints: first the facts of the case (including medical records and six eye-witness testimonies including those of Barragán and his mother) were gathered in Mexico and forwarded to Rome for approval as to sufficiency, which was granted in November 1994. Next, the unanimous report of five medical consultors (as to the gravity of the injuries, the likelihood of their proving fatal, the impracticability of any medical intervention to save the patient, his complete and lasting recovery, and their inability to ascribe it to any known process of healing) was received, and approved by the Congregation in February 1998. From there the case was passed to theological consultors who examined the nexus between (i) the fall and the injuries, (ii) the mother's faith in and invocation of Blessed Juan Diego, and (iii) the recovery, inexplicable in medical terms. Their unanimous approval was signified in May 2001. Finally, in September 2001, the Congregation for the Causes of Saints voted to approve the miracle, and the relative decree formally acknowledging the events as miraculous was signed by Pope John Paul II on December 20, 2001. The Catholic Church considers an approved miracle to be a divinely-granted validation of the results achieved by the human process of inquiry, which constitutes a cause for canonization.

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century. Archbishop Lorenzana, in a sermon of 1770, applauded the evident fact that the Virgin signified honour to the Spaniards (by stipulating for the title "Guadalupe"), to the natives (by choosing Juan Diego), and to those of mixed race (by the colour of her face). In another place in the sermon he noted a figure of eight on the Virgin's robe and said it represented the two worlds that she was protecting (the old and the new). This aim of harmonising and giving due recognition to the different cultures in Mexico rather than homogenizing them was also evident in the iconography of Guadalupe in the 18th century as well as in the celebrations attending the coronation of the image of Guadalupe in 1895 at which a place was given to 28 natives from Cuautitlán (Juan Diego's birthplace) wearing traditional costume. The prominent role accorded indigenous participants in the actual canonization ceremony (not without criticism by liturgical purists) constituted one of the most striking features of those proceedings.

1192:, on June 23, 1554. During this interval there was lacking not only a bishop in Mexico City (the only local source of authority over the cult of the Virgin Mary and over the cult of the saints), but also an officially approved resident at the ermita – Juan Diego having died in the same month as Zumárraga, and no resident priest having been appointed until the time of Montúfar. In the circumstances, it is not surprising that a cult at Tepeyac (whatever its nature) should have fallen into abeyance. Nor is it a matter for surprise that a cult failed to spring up around Juan Diego's tomb at this time. The tomb of the saintly fray Martín de Valencia (the leader of the twelve pioneering Franciscan priests who had arrived in New Spain in 1524) was opened for veneration many times for more than thirty years after his death in 1534 until it was found, on the last occasion, to be empty. But, dead or alive, fray Martín had failed to acquire a reputation as a miracle-worker. 1701:, the Virgin told Juan Diego he would find "various kinds of flowers" at the top of the hill which Juan Diego picked and brought back to her, although there is the intervening description of them (when Juan Diego arrived at the top of the hill and surveyed the flowers) as "different kinds of precious Spanish flowers". Florencia, in the account of the fourth apparition, three times repeats the phrase "(diversas) rosas y flores", and in the final interview with the bishop says that there poured from the tilma "un vergel abreviado de flores, frescas, olorosas, y todavía húmedas y salpicadas del rocío de la noche" (a garden in miniature of flowers, fresh, perfumed and damp, splashed with nocturnal dew). In Becerra Tanco's version (p.18), the only flowers mentioned were "rosas de castilla frescas, olorosas y con rocío" (roses of Castile, fresh and perfumed, with the dew on them). It was Becerra's Tanco's version that imposed itself on the iconographic tradition. 1231:

object with particular appeal to natives at a site arguably connected with popular devotion to a pre-Christian female deity. Leading Franciscans were notoriously hostile to – or at best suspicious of – Guadalupe throughout the second half of the 16th century precisely on the grounds of practices arguably syncretic or worse. This is evident in the strong reaction evinced in 1556 when Zumárraga's successor signified his official support for the cult by rebuilding the ermita, endowing the sanctuary, and establishing a priest there the previous year (see next sub-section). It is reasonable to conjecture that had Zumárraga shown any similar partiality for the cult from 1534 onwards (in itself unlikely, given his role as Inquisitor from 1535), he would have provoked a similar public rebuke.

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known under the title of Guadalupe. The bishop kept Juan Diego's mantle first in his private chapel and then in the church on public display where it attracted great attention. On December 26, 1531, a procession formed for taking the miraculous image back to Tepeyac where it was installed in a small, hastily erected chapel. In the course of this procession, the first miracle was allegedly performed when an indigenous man was mortally wounded in the neck by an arrow shot by accident during some stylized martial displays executed in honour of the Virgin. In great distress, the indigenous carried him before the Virgin's image and pleaded for his life. Upon the arrow being withdrawn, the victim made a full and immediate recovery.

681: 582:" ("Am I not here, I who am your mother?"). She assured him that Juan Bernardino had now recovered and she told him to climb the hill and collect flowers growing there. Obeying her, Juan Diego found an abundance of flowers unseasonably in bloom on the rocky outcrop where only cactus and scrub normally grew. Using his open mantle as a sack (with the ends still tied around his neck) he returned to the Virgin; she rearranged the flowers and told him to take them to the bishop. On gaining admission to the bishop in Mexico City later that day, Juan Diego opened his mantle, the flowers poured to the floor, and the bishop saw they had left on the mantle an imprint of the Virgin's image which he immediately venerated. 1094:, Spain, in 1741 and 1785, respectively. Florencia, while applauding Sánchez's theological meditations in themselves, considered that they broke the thread of the story. Accordingly, his account of the apparitions follows that of Mateo de la Cruz's abridgement. Although he identified various Indian documentary sources as corroborating his account (including materials used and discussed by Becerra Tanco, as to which see the preceding entry), Florencia considered that the cult's authenticity was amply proved by the tilma itself, and by what he called a "constant tradition from fathers to sons ... so firm as to be an irrefutable argument". Florencia had on loan from the famous scholar and polymath 1302:

reference to the Guadalupe event although he paid particular attention to Marian and other apparitions and miraculous occurrences in Book IV of his history – none of which, however, had evolved into established cults centred on a cult object. Mendieta also drew attention to the natives' subterfuge of concealing pre-Christian cult objects inside or behind Christian statues and crucifixes in order to mask the true focus of their devotion. Torquemada repeated, with variations, an established idea that churches had been deliberately erected to Christian saints at certain locations (Tepeyac among them) in order to channel pre-Christian devotions towards Christian cults.

840:, who at that time was 80 years of age, did not believe that Juan Diego was a historical person. That debate, however, was focused not so much on the weight to be accorded to the historical sources which attest to Juan Diego's existence as on the propriety of Abbot Schulenburg retaining an official position which – so it was objected – his advanced age, allegedly extravagant life-style and heterodox views disqualified him from holding. Abbot Schulenburg's resignation (announced on September 6, 1996) terminated that debate. The scandal, however, re-erupted in January 2002 when the Italian journalist Andrea Tornielli published in the Italian newspaper 1273:, summoned in response to the pressure for reform, which sat in twenty-five sessions between 1545 and 1563 and which reasserted the basic elements of the Catholic faith and confirmed the continuing validity of certain forms of popular religiosity (including the cult of the saints). Conflict over an evangelical style of Catholicism promoted by Desiderius Erasmus, which Zumárraga and the Franciscan pioneers favoured, was terminated by the Catholic Church's condemnation of Erasmus' works in the 1550s. The themes of Counter-reformation Catholicism were strenuously promoted by the Jesuits, who enthusiastically took up the cult of Guadalupe in Mexico. 1130: 59: 1157:(see previous section). However, it was not until 1794 that the argument from silence was presented to the public in detail by someone – Juan Bautista Muñoz – who clearly did not believe in the historicity of Juan Diego or of the apparitions. Substantially the same argument was publicized in updated form at the end of the 19th and 20th centuries in reaction to renewed steps taken by the ecclesiastical authorities to defend and promote the cult through the coronation of the Virgin in 1895 and the beatification of Juan Diego in 1990. 445: 1153:, and despite the weight of oral tradition concerning Juan Diego and the apparitions (which, at the most, spans less than four generations before being reduced to writing), the fundamental objection of this silence of core 16th-century sources remains a perplexing feature of the history of the cult which has, nevertheless, continued to grow outside Mexico and the Americas. The first writer to address this problem of the silence of the sources was Francisco de Florencia in chapter 12 of his book 366:; but beyond him, María Lucía, and Juan Diego's putative son, no other family members are mentioned in the tradition. At least two 18th-century nuns claimed to be descended from Juan Diego. After the apparitions, Juan Diego was permitted to live next to the hermitage erected at the foot of the hill of Tepeyac, and he dedicated the rest of his life to serving the Virgin Mary at the shrine erected in accordance with her wishes. The date of death (in his 74th year) is given as 1548. 330: 932: 4343: 2009:, p. 73. For Montúfar's adobe ermita, see Miranda Gódinez, pp.335, 351, 353. In 1562 it was allegedly "a mean and low building and so cheap that it is of very little value . . almost completely made of adobe and very low" (tan ruin y bajo edificio, y tan poco costoso que es de muy poco valor, y lo que está hecho por ser como es casi todo de adobes e muy bajo): Medrano, apéndice 2, at p.83. But, according to the Protestant English pirate 1776:, which reports that the first Postulator (Fr. Antonio Cairoli OFM) having died, Fr. Paolo Molinari SJ succeeded him in 1989. Both of these were postulators-general of the religious Orders to which they belonged (the Franciscans and Jesuits, respectively) and were resident in Rome. In 2001 Fr. Chávez Sánchez himself was appointed Postulator for the cause of canonization, succeeding Mgr. Oscar Sánchez Barba who had been appointed in 1999. 4492: 4253: 4241: 803:. Valeriano was one of the best Indian scholars at the College of Santiago de Tlatelolco at the time that Juan Diego was alive; he was proficient in Spanish as well as Latin, and a native speaker of Nahuatl. He knew Juan Diego personally and wrote his account of the apparitions on the basis of Juan Diego's testimony. A copy of Valeriano's document was rediscovered by Jesuit Father Ernest J. Burrus in the New York Public Library. 600: 543: 967:("Here it is told"). Despite the variations in style and content which mark the various elements, an exclusively textual analysis by three American investigators published in 1998 provisionally (a) assigned the entire work to the same author or authors, (b) saw no good reason to strip de la Vega of the authorship role he had claimed, and (c) of the three possible explanations for the close link between Sánchez's work and the 4217: 747: 807: 1252:, Bk.X, cap.28) it was they who had initiated it in the first place, before realising the risks involved. In due course this attitude was gradually relaxed, but not until some time after a change in spiritual direction in New Spain attributed to a confluence of factors including (i) the passing away of the first Franciscan pioneers with their distinct brand of evangelical millennarianism compounded of the ideas of 702:) pressing for a review of the sufficiency of the historical investigation. This review, which not infrequently occurs in cases of equipollent beatifications, was entrusted by the Congregation for the Causes of Saints (acting in concert with the Archdiocese of Mexico) to a special Historical Commission headed by the Mexican ecclesiastical historians Fidel González, Eduardo Chávez Sánchez, and José Guerrero. 4195: 1025:

asserts that knowledge of it depends on the oral tradition handed on by the natives and recorded by them first in paintings and later in an alphabetized Nahuatl. More precisely, Becerra Tanco claimed that before 1629 he had himself heard "cantares" (or memory songs) sung by the natives at Guadalupe celebrating the apparitions, and that he had seen among the papers of

383: 4229: 1360: 971:, opted for a dependence of the latter upon the former which, however, was said to be indicated rather than proved. Whether the role to be attributed to Lasso de la Vega was creative, editorial or redactional remains an open question. Nevertheless, the broad consensus among Mexican historians (both ecclesiastical and secular) has long been, and remains, that the 375:

chapel of Tepeyac long before 1556, and that the tradition of Juan Diego and the apparitions of Tonantzin (Guadalupe) had already spread." Others (including leading Nahuatl and Guadalupe scholars in the USA) go only as far as saying that such notices "are few, brief, ambiguous and themselves posterior by many years". If correctly dated to the 16th century, the

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allusions to the apparitions and the miraculous origin of the image), the phenomenon of silence in the sources persists well into the second decade of that century, by which time the silence ceases to be prima facie evidence that there was no tradition of the Guadalupe event before the publication of the first narrative account of it in 1648. For example,

1067:(see next entry). Until very recently the only source for the text was a copy dating from 1737 of the translation made into Spanish which itself was first published in 1889. An original copy of the translation (dated April 14, 1666) was discovered by Eduardo Chávez Sánchex in July 2001 as part of his researches in the archives of the 418:

dates of his birth and death, of his wife's death, and of their baptism) is set out on page 50. On page 49 is the remark that Juan Diego and his wife remained chaste – at the least after their baptism – having been impressed by a sermon on chastity said to have been preached by Fray Toribio de Benevente (popularly known as Motolinía).

854:(the body within the Catholic Church with oversight of the process of approving candidates for sainthood) reopened the historical phase of the investigation in 1998, and in November of that year declared itself satisfied with the results. Following the canonization in 2002, the Catholic Church considers the question closed. 1201:

noteworthy, but, of the surviving documents attributable to him, only his will can be said to be just such a document as might have been expected to mention an ermita or the cult. In this will Zumárraga left certain movable and personal items to the cathedral, to the infirmary of the monastery of St. Francis, and to the

1000:("Miraculous origin of the Sanctuary of Our Lady of Guadalupe") and it gave an account of the apparitions mainly taken from de la Cruz' summary (see entry , above). The text of the pamphlet was incorporated into the evidence given to a canonical inquiry conducted in 1666, the proceedings of which are known as the 1345:

In the beginning when the Christian faith had just arrived here in the land that today is called New Spain, in many ways the heavenly lady, the consummate Virgin Saint Mary, cherished, aided and defended the local people so that they might entirely give themselves and adhere to the faith. ...In order

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Turning to the years before Zumárraga's death, there is no known document securely dated to the period 1531 to 1548 which mentions Juan Diego, a cult to the Virgin Mary at Tepeyac, or the Guadalupe event. The lack of any contemporary evidence linking Zumárraga with the Guadalupe event is particularly

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dating from the mid-16th century, the command of which Lasso de la Vega neither before nor after left any sign. The complete work comprises several elements including a brief biography of Juan Diego and, most famously, a highly wrought and ceremonious account of the apparitions known from its opening

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Not withstanding the fact that the beatification was "equipollent", the normal requirement is that at least one miracle must be attributable to the intercession of the candidate before the cause for canonization can be brought to completion. The events accepted as fulfilling this requirement occurred

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and approved as a religious order in 1540), and (iii) the assertion of the supremacy of the bishops over the Franciscans and the other mendicant Orders by the Third Mexican Council of 1585, thus signalling the end of jurisdictional arguments dating from the arrival of Zumárraga in Mexico in December

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The next day Juan Diego found his uncle fully recovered, as the Virgin had assured him, and Juan Bernardino recounted that he too had seen her, at his bed-side; that she had instructed him to inform the bishop of this apparition and of his miraculous cure; and that she had told him she desired to be

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In order to avoid being delayed by the Virgin and embarrassed at having failed to meet her on the Monday as agreed, Juan Diego chose another route around the hill, but the Virgin intercepted him and asked where he was going; Juan Diego explained what had happened and the Virgin gently chided him for

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and p. 24 where he calls his account "la tradicion primera, mas antigua y mas fidedigna" (the first, most ancient and most credible tradition). Among the alleged errors are those relating to Juan Diego's residence in 1531 (Tolpetlac, p.2), and the material of the tilma (said to be palm, not maguey,

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signed by those three again, as well as by the three historians who had co-signed the letter of March 9, 1998; and, finally, another letter to Sodano of December 4, 2001 from the same three Mexican ecclesiastics as well as from Fr. Olimón Nolasco, the main purpose of which was to criticize Cardinal

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The role of Juan Diego as both representing and confirming the human dignity of the indigenous populations and of asserting their right to claim a place of honour in the New World is therefore embedded in the earliest narratives, nor did it thereafter become dormant awaiting rediscovery in the 20th

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already mentioned. As its name indicates, it is a collection of sworn testimonies. These were taken down in order to support an application to Rome for liturgical recognition of the Guadalupe event. The collection includes reminiscences in the form of sworn statements by informants (many of them of

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which gained a new readership from the Spanish translation published by Primo Velázquez in Mexico in 1929 (becoming thereafter the narrative of choice). Becerra Tanco, as Sánchez before him, confirms the absence of any documentary source for the Guadalupe event in the official diocesan records, and

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The third work to be published was written by Luis Becerra Tanco who professed to correct some errors in the two previous accounts. Like Sánchez a Mexican-born Spanish diocesan priest, Becerra Tanco ended his career as professor of astronomy and mathematics at the Royal and Pontifical University of

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in Mexico in 1524. His wife died two years before the apparitions, although one source (Luis Becerra Tanco, possibly through inadvertence) claims she died two years after them. There is no firm tradition as to their marital relations. It is variously reported (a) that after their baptism he and his

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For comparison, in 2000, the year of the Great Jubilee, 25 million pilgrims were reported by the Rome Jubilee Agency, but in 2006 the city of Rome computed altogether 18 million visitors, many of whom were there for purely cultural reasons. Eight million were expected at Lourdes in 2008 (the 150th

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outright precisely because it was centred on a painting (allegedly said to have been painted "yesterday" by an Indian) to which miraculous powers were attributed, whereas Sahagún expressed deep reservations as to the Marian cult at Tepeyac without mentioning the cult image at all. Mendieta made no

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structure, built in two weeks and not replaced until 1556 (by Archbishop Montúfar, who built another adobe structure on the same site). Among the factors which might explain a change of attitude by Zumárraga to a cult which he seemingly ignored after his return from Spain in October 1534, the most

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of Juan Diego (to be distinguished from the process for gaining official approval for the Guadalupe cult, which had begun in 1663 and was realized in 1754) can be said to have arisen in earnest in 1974 during celebrations marking the five hundredth anniversary of the traditional date of his birth,

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Later the same day: returning to Tepeyac, Juan Diego encountered the Virgin again and announced the failure of his mission, suggesting that because he was "a back-frame, a tail, a wing, a man of no importance" she would do better to recruit someone of greater standing, but she insisted that he was

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Becerra Tanco (1666 and 1675). Juan Diego's town of origin, place of residence at the date of the apparitions, and the name of his wife are given at pages 1 and 2 of the 6th (Mexican) edition. His heroic virtues are eulogized at pages 40 to 42. Other biographical information about Juan Diego (with

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to live celibately; alternatively (b) that they lived celibately throughout their marriage; and in the further alternative (c) that both of them lived and died as virgins. Alternatives (a) and (b) may not necessarily conflict with other reports that Juan Diego (possibly by another wife) had a son.

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The earliest notices of an apparition of the Virgin Mary at Tepeyac to an indigenous man are to be found in various annals which are regarded by Dr. Miguel León-Portilla, one of the leading Mexican scholars in this field, as demonstrating "that effectively many people were already flocking to the

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The second main period during which the sources are silent extends for the half century after 1556 when the then Franciscan provincial, fray Francisco de Bustamante, publicly rebuked Archbishop Montúfar for promoting the Guadalupe cult. In this period, three Franciscan friars (among others) were

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in Spain and subsequently relieved of his inquisitorial functions (in 1543). In such a climate and at such a time as that he can hardly have shown favour to a cult which had been launched without any prior investigation, had never been subjected to a canonical inquiry, and was focussed on a cult

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it is reported that he had a house and land which he later abandoned to his uncle so that he could take up residence at Tepeyac; (3) says "un indio plebeyo y pobre, humilde y candído" (a poor Indian commoner, humble and unaffected); (5) says he came of the lowest rank of Indians, of the servant

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In the 17th century, Miguel Sánchez interpreted the Virgin as addressing herself specifically to the indigenous people, while noting that Juan Diego himself regarded all the residents of New Spain as his spiritual heirs, the inheritors of the holy image. The Virgin's own words to Juan Diego as

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The silence of the sources can be examined by reference to two main periods: (i) 1531–1556 and (ii) 1556–1606 which, for convenience, may loosely be termed (i) Zumárraga's silence, and (ii) the Franciscan silence. Despite the accumulation of evidence by the start of the 17th century (including

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The continuing importance of this theme was emphasised in the years leading up to the canonization of Juan Diego. It received further impetus in the Pastoral Letter issued by Cardinal Rivera in February 2002 on the eve of the canonization, and was asserted by John Paul II in his homily at the

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The non-reference by certain church officials of Juan Diego does not necessarily prove that he did not exist. The relevance of the silence has been questioned by some, citing certain documents from the time of Zumárraga, as well as the fact that Miguel Sánchez preached a sermon in 1653 on the

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The basis of the Franciscans' disquiet and even hostility to Guadalupe was their fear that the evangelization of the natives had been superficial, that the indigenous had retained some of their pre-Christian beliefs, and, in the worst case, that Christian baptism was a cloak for persisting in

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associated with the cult, the last of which related to a devastating inundation of Mexico City in the years 1629–1634. Although the work inspired panegyrical sermons preached in honour of the Virgin of Guadalupe between 1661 and 1766, it was not popular and was rarely reprinted. Shorn of its

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Period (i) extends from the date of the alleged apparitions down to 1556, by which date there first emerges clear evidence of a Marian cult (a) located in an already existing ermita or oratory at Tepeyac, (b) known under the name Guadalupe, (c) focussed on a painting, and (d) believed to be

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The diocesan inquiry was formally concluded in March 1986, and the decree opening the Roman stage of the process was obtained on April 7, 1986. When the decree of validity of the diocesan inquiry was given on January 9, 1987, permitting the cause to proceed, the candidate became officially

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had fallen sick and Juan Diego was obliged to attend to him. In the very early hours of Saturday, December 12, Juan Bernardino's condition had deteriorated overnight. Juan Diego set out to Tlatelolco to get a priest to hear Juan Bernardino's confession and minister to him on his death-bed.

298:. This veneration is ubiquitous in Mexico, prevalent throughout the Spanish-speaking Americas, and increasingly widespread beyond. As a result, the Basilica of Our Lady of Guadalupe is now one of the world's major Christian pilgrimage destinations, receiving 22 million visitors in 2010. 1269:

1528. Other events largely affecting society and the life of the Church in New Spain in the second half of the 16th century cannot be ignored in this context: depopulation of the indigenous through excessive forced labour and the great epidemics of 1545, 1576–1579 and 1595, and the

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prominent is a vigorous inquisition conducted by him between 1536 and 1539 specifically to root out covert devotion among natives to pre-Christian deities. The climax of the sixteen trials in this period (involving 27 mostly high-ranking natives) was the burning at the stake of Don

1248:(known as Motolinía), who had completed his history as early as 1541, falls outside this period, but his work was primarily in the Tlaxcala-Puebla area. One explanation for the Franciscans' particular antagonism to the Marian cult at Tepeyac is that (as Torquemada asserts in his 823:

Some objections to the historicity of the Guadalupe event, grounded in the silence of the very sources which – it is argued – are those most likely to have referred to it, were raised as long ago as 1794 by Juan Bautista Muñoz and were expounded in detail by Mexican historian

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was that it failed adequately to distinguish between the antiquity of the cult and the antiquity of the tradition of the apparitions; the argument on the other side was that every tradition has an initial oral stage where documentation will be lacking. The authenticity of the

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As not infrequently happens, the process for Diego's canonization was subject to delays and obstacles. In this case, certain interventions were initiated through unorthodox routes in early 1998 by a small group of ecclesiastics in Mexico (then or formerly attached to the

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Slight and fragmented notices appear in the hearsay testimony (1666) of seven of the indigenous witnesses (Marcos Pacheco, Gabriel Xuárez, Andrés Juan, Juana de la Concepción, Pablo Xuárez, Martín de San Luis, and Catarina Mónica) collected with other testimonies in the

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Burkhart, Louise M. "Before Guadalupe: The Virgin Mary in Early Colonial Nahuatl Literature" (Coll=IMS Monograph Series Publication No. 13), Albany, NY: State University of New York at Albany, Institute for Mesoamerican Studies distributed by University of Texas Press

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The results of the review were presented to the Congregation for the Causes of Saints on October 28, 1998, which unanimously approved them. In the following year, the Commission's work was published in book form by González, Chávez Sánchez and Guerrero under the title

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who revealed herself as the ever-virgin Mother of God and instructed him to request the bishop to erect a chapel in her honour so that she might relieve the distress of all those who call on her in their need. He delivered the request, but was told by the bishop (Fray

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whom she wanted for the task. Juan Diego agreed to return to the bishop to repeat his request. This he did on the morning of Thursday December 10, when he found the bishop more compliant. The bishop asked for a sign to prove that the apparition was truly of heaven.

341:, and at the time of the apparitions he lived there or in Tolpetlac. Although not destitute, he was neither rich nor influential. His religious fervor, his artlessness, his respectful but gracious demeanour towards the Virgin Mary and the initially skeptical Bishop 1914:

See sketch by Traslosheros citing Primo Feliciano Velázquez, Angel María Garibay and Miguel León Portilla, to whom can be added Eduardo O'Gorman and, from the 19th century, García Icazbalceta who (as others have done) linked it to the college of Santa Cruz at

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A similar case of "equipollent beatification", as it is called, occurred in the case of eleven of the Forty Martyrs of England and Wales, who were beatified (with numerous other such martyrs) in stages between 1888 and 1929, but who were canonized together in

1063:) who claimed to be transmitting accounts of the life and experiences of Juan Diego which they had received from parents, grandparents or others who had known or met him. The substance of the testimonies was reported by Florencia in chapter 13 of his work 1826:, Rafael Tena and Xavier Noguez. A third letter, dated October 5, 1998, was sent to Archbishop Re signed by the same signatories as those who had signed the letter of March 9, 1998. The texts of these letters are included as appendices to Olimón Nolasco. 1112:

reported circumstantial details which embellish rather than add to what was already known. The other documentary source of Indian origin in Florencia's temporary possession was the text of a memory song said to have been composed by Don Placido, lord of

345:, as well as his devotion to his sick uncle and, subsequently, to the Virgin at her shrine – all of which are central to the tradition – are among his defining characteristics and testify to the sanctity of life which is the indispensable criterion for 1821:

which has no competency over canonizations. This was followed by a letter dated March 9, 1998 to Cardinal Bovone, then pro-prefect of the Congregation for the Causes of Saints, signed by the same three Mexican ecclesiastics ancby the historians Fr.

833:, a historian and Vincentian priest in the United States of America, who questioned the integrity and rigor of the historical investigation conducted by the Catholic Church in the interval between Juan Diego's beatification and his canonization. 1169:

in which he mentions all the cults and sanctuaries of any importance in Mexico City except Guadalupe, and Antonio de Remesal published in 1620 a general history of the New World which devoted space to Zumárraga but was silent about Guadalupe.

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pre-Christian devotions. These concerns are to be found in what was said or written by leading Franciscans such as fray Francisco de Bustamante (involved in a dispute on this topic with Archbishop Montúfar in 1556, as mentioned above); fray

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in a confidential report dated 1883 commissioned by the then Archbishop of Mexico and first published in 1896. The silence of the sources is discussed in a separate section, below. The most prolific contemporary protagonist in the debate is

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For the polemic, see: González Fernández, Fidel, Eduardo Chávez Sánchez, José Luis Guerrero Rosado; Olimón Nolasco; and Poole (2005). Brading and Baracs offer dispassionate views of the controversy. For a sympathetic review in Spanish of

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on May 6, 1990, when December 9 was declared as the feast day to be held annually in honor of the candidate for sainthood, thereafter known as "Blessed Juan Diego Cuauthlatoatzin". In accordance with the exceptional cases provided for by

1905:, pp. 358–360 and Burkhart (2000, p.1), despite the qualified nature of the claims actually made by the authors. Poole speaks of Lasso's "substantial or supervisory authorship even if most of the work was done by native assistants". 1696:

Sánchez made a point of naming numerous flowers of different hues (roses, lilies, carnations, violets, jasmine, rosemary, broom – accounting for the various pigments eventually to manifest themselves on the tilma); according to the

1351:

canonization ceremony itself when he called Juan Diego "a model of evangelization perfectly inculturated" – an allusion to the implantation of the Catholic Church within indigenous culture through the medium of the Guadalupe event.

890:(Image of the Virgin Mary, Mother of God of Guadalupe, who miraculously appeared in the City of Mexico), it was published in Spanish in Mexico City in 1648 after a prolonged gestation. The author was a Mexican-born Spanish priest, 1795:

The circumstances of the fall, the details of the injuries, the mother's prayer and the medical assistance provided to her son, the prognosis and his sudden inexplicable recovery are detailed in Fidel González Fernández, appendix

1340:

and Miguel Sánchez explain that the Virgin's immediate purpose in appearing to Juan Diego (and to don Juan, the seer of the cult of los Remedios) was evangelical – to draw the peoples of the New World to faith in Jesus Christ:

1209:, Spain; freed his slaves and disposed of his horses and mules; made some small bequests of corn and money; and gave substantial bequests in favour of two charitable institutions founded by him, one in Mexico City and one in 956:, in 1649. In four places in the introduction, he announced his authorship of all or part of the text, a claim long received with varying degrees of incredulity because of the text's consummate grasp of a form of classical 624:

to supervise and coordinate the inquiry, and initiated the formal process for canonization. The procedure for this first, or diocesan, stage of the canonization process had recently been reformed and simplified by order of

2013:, who saw it in 1568 on his way to Mexico City as a prisoner, the church was "very faire" and was decorated "by as many lamps of silver as there be dayes in the yeere, which upon high dayes are all lighted" (quoted in 4170:

Poole, Stafford (June 14, 2002), "Did Juan Diego exist? Revisiting the Saint Christopher syndrome" (Reprinted online at The Free Library, under the title "Did Juan Diego exist? Questions on the eve of canonization"),

1551:

class; but one of the witnesses in (4) - Juana de la Concepción - says his father was cacique (or headman) of Cuauhtitlán. Guerrero Rosado developed a theory that he was of noble birth and reduced circumstances (the

663:(1625, 1634) when regulating the procedures for beatification and canonization, the requirement for an authenticating miracle prior to beatification was dispensed with, on the grounds of the antiquity of the cult. 1140:

The primary doubts about the historicity of Juan Diego (and the Guadalupe event itself) arise from the silence of those major sources who would be expected to have mentioned him, including, in particular, Bishop

846:

a confidential letter dated December 4, 2001, which Schulenburg (among others) had sent to Cardinal Sodano, the then Secretary of State at the Vatican, reprising reservations over the historicity of Juan Diego.

3898:

Chávez Sánchez, Eduardo (2002), "La Virgen de Guadalupe y Juan Diego en las Informaciones Jurídicas de 1666, (con facsímil del original)", Edición del Instituto de Estudios Teológicos e Históricos Guadalupanos.

1297:(completed in 1615 and published in Seville, Spain, that same year). There was no uniform approach to the problem and some Franciscans were less reticent than others. Bustamante publicly condemned the cult of 1213:. Even without any testamentary notice, Zumárraga's lack of concern for the ermita at Tepeyac is amply demonstrated by the fact that the building said to have been erected there in 1531 was, at best, a simple 983:

was not reprinted or translated in full into Spanish until 1929, although an incomplete translation had been published in 1895 and Becerra Tanco's 1675 account (see next entry) has close affinities with it.

472:. No part of that work was available in Spanish until 1895 when, as part of the celebrations for the coronation of the image of the Virgin of Guadalupe in that year, there was published a translation of the 4181:

Restall, Matthew, Lisa Sousa, and Kevin Terraciano, "Mesoamerican Voices: Native-Language Writings from Colonial Mexico, Oaxaca, Yucatán, and Guatemala", Cambridge; New York: Cambridge University Press

1187:

The later sub-period can be summarily disposed of, for it is almost entirely accounted for by the delay between Zumárraga's death on June 3, 1548, and the arrival in Mexico of his successor, Archbishop

1041:

he names five illustrious members of the ecclesiastical and secular elite from whom he personally had received an account of the tradition – quite apart from his Indian sources (whom he does not name).

4156:

Noguez, Xavier "Documentos guadalupanos: un estudio sobre las fuentes tempranas en torno a las mariofanías en Tepeyacac", Mexico D.F.: El Colegio Mexiquense, Fondo de Cultura Económica (1993)(Spanish).

1933:

Florencia's treatment of the various documentary Indian sources for the Guadalupe event is both confusing and not entirely satisfactory on several other grounds, including much of what is objected by

1586:

Sources (2), (4), and (5) agree she died two years before the apparitions, and all those who mention a wife (bar one of the three Indians who gave testimony in 1667 and who mentioned a wife) name her.

3782:. and transcript of Spanish text printed as appendix 1 to H.M.S. Phake-Potter, "Nuestra Señora de Guadalupe: la pintura, la leyenda y la realidad. una investigación arte-histórica e iconológica", 379:– which portrays one of the apparitions and states that Juan Diego (identified by his indigenous name) died "worthily" in 1548 – must be accounted among the earliest and clearest of such notices. 1409:, there is a broad summary which embraces the different elements in the emergent new society, "the local people and the Spaniards and all the different peoples who called on and followed her". 710:. This served, however, only to intensify the protests of those who were attempting to delay or prevent the canonization, and the arguments over the quality of the scholarship displayed by the 1020:, Spain). Republished in Mexico in 1780 and (as part of a collection of texts) republished in Spain in 1785, it became the preferred source for the apparition narrative until displaced by the 1149:

in 1521. Despite references in near-contemporary sources which do attest a mid-16th-century Marian cult attached to a miraculous image of the Virgin at a shrine at Tepeyac under the title of

480:

republished until 1929, when a facsimile of the original was published by Primo Feliciano Velásquez together with a full translation into Spanish (including the first full translation of the

4572: 488:, in its various translations and redactions, has supplanted all other versions as the narrative of preference. The precise dates in December 1531 (as given below) were not recorded in the 733:

held on February 26, 2002, at which Pope John Paul II announced that the rite of canonization would take place in Mexico at the Basilica of Guadalupe on July 31, 2002, as indeed occurred.

539:

Juan Diego returned immediately to Tepeyac. Upon encountering the Virgin Mary, he reported the bishop's request for a sign; she conceded to provide one on the following day (December 11).

2488:, which includes the text of a letter of December 3, 1989 from Archbishop Suárez Rivera of Monterrey, as president of the Mexican Episcopal Conference, to Cardinal Felici, Prefect of the 2458:("The Divine Teacher and Model of Perfection"), January 25, 1983, and was put into effect from February 7, 1983 pursuant to rules drawn up by the Congregation for the Causes of Saints: 921:("Account of the miraculous apparition of the Holy Image of the Virgin of Guadalupe of Mexico"), was soon reprinted in Spain (1662), and served greatly to spread knowledge of the cult. 277:) that is traditionally said to be Juan Diego's, and upon which the image of the Virgin is said to have been miraculously impressed as proof of the authenticity of the apparitions. 3918:

González Fernández, Fidel, Eduardo Chávez Sánchez, José Luis Guerrero Rosado, "El encuentro de la Virgen de Guadalupe y Juan Diego", Ediciones Porrúa, México (1999, 4th edn. 2001).

2954:

1883 edition, pp.44–48; the named sources included Pedro Ponce de León (1546–1626), and Gaspar de Prabez (1548–1628) who said he had received the tradition from Antonio Valeriano.

1179:

productive of miracles (especially miracles of healing). This first period itself divides into two unequal sub-periods either side of the year 1548 when Bishop Zumárraga died.

642:

or "position paper") was published in 1989, in which year all the bishops of Mexico petitioned the Holy See in support of the cause. Thereafter, there was a scrutiny of the

2453: 4537: 3901:

Rivera, Norberto Cardinal, "Carta Pastoral por la canonización del Beato Juan Diego Cuauhtlatoatzin" (February 26, 2002) available as a download from the website of the

1474:, p. 1. In May 2010, the church of Our Lady of Guadalupe in Makati, Manila, Philippines, was declared a national shrine by the bishops' conference of that country. 1205:

convent (all in Mexico City); divided his books between the library of the monastery of St Francis in Mexico City and the guesthouse of a monastery in his home-town of

654:

and Pope John Paul II signed the relative decree on April 9, 1990. The process of beatification was completed in a ceremony presided over by Pope John Paul II at the

4542: 3020:, online catalogue, accessed February 26, 2011. It was republished in Guadalajara, Jalisco, Mexico in 1895. A paperback edition was published in 2010 by Nabu Press, 1852:

Further correspondence with Rome ensued, later leaked to the press and eventually published in full by (Fr. Manuel) Olimón Nolasco: letters of September 27, 1999 to

902:" (ancient, consistent and widespread). The book is structured as a theological examination of the meaning of the apparitions to which is added a description of the 1033:(or pictographic codex) which covered three centuries of native history, ending with the apparition at Tepeyac, and (ii) a manuscript book written in alphabetized 799:

The debate over the historicity of St. Juan Diego and, by extension, of the apparitions and the miraculous image, begins with a contemporary to Juan Diego, named

1524:

Sources (2) and (5) give his age as 74 at the date of his death in 1548; his place of birth is reported by (3) and (5) and by Pacheco among the witnesses at (4).

1462: 2581:, Weekly Edition in English, October 29, 1970; it is normally handled through the Historical-Hagiographical Office of the Congregation for the Causes of Saints. 1638:

The burden of these testimonies (which focus on Juan Diego's marital status and/ or his sanctity of life) can be read in Poole, supplemented by Burkhart, p.35.

572:

not having had recourse to her. In the words which have become the most famous phrase of the Guadalupe event and are inscribed over the main entrance to the

3532: 2641: 2087: 1856:, then Secretary of State, from the original three Mexican ecclesiastics who had initiated the correspondence; of May 14, 2000 to Archbishop (now Cardinal) 1467:

para. 11, regarding the veneration of Our Lady of Guadalupe as "Queen of all America", "Patroness of all America", and "Mother and Evangeliser of America";

3540: 3255: 729:

to the 16th or 17th century have a material bearing on the duration of the oral stage. Final approbation of the decree of canonization was signified in a

4403: 4374: 397:

Sánchez (1648) has a few scattered sentences noting Juan Diego's uneventful life at the hermitage in the sixteen years from the apparitions to his death.

1568:

All the sources dwell in more or less detail on his humility, sanctity, self-mortification and religious devotion during his life after the apparitions.

3845:, in: "Painting a new world: Mexican art and life, 1521–1821", by Donna Pierce, Rogelio Ruiz Gomar, Clara Bargellini, University of Texas Press (2004). 3793: 4577: 3707: 1145:

and the earliest ecclesiastical historians who reported the spread of the Catholic faith among the Indians in the early decades after the capture of

2099: 1422: 1285:

was completed in 1576/7 with an appendix on surviving superstitions in which he singles out Guadalupe as a prime focus of suspect devotions); fray

898:) that his account of the apparitions was based on documentary sources (few, and only vaguely alluded to) and on an oral tradition which he calls " 975:

dates from as early as the mid-16th century and (so far as it is attributed to any author) that the likeliest hypothesis as to authorship is that

4285: 3875:, in: Sell, Barry D., Louise M. Burkhart, Stafford Poole, "Nahuatl Theater, vol. 2: Our Lady of Guadalupe", University of Oklahoma Press (2006). 646:

by consultors expert in history (concluded in January 1990) and by consultors expert in theology (concluded in March 1990), following which the

2459: 1393:

I am the compassionate mother of you and of all you people here in this land, and of the other various peoples who love me, who cry out to me.

3695:, 6th edn., México (1883) publ. under the title "Nuestra Señora de Guadalupe y origen de su milagrosa imagen", available as a download from 4532: 1102:(or, old account) – he discussed in sufficient detail to reveal that it was parallel to but not identical with any of the materials in the 4199: 3888: 414:, there is some information concerning Juan Diego's life before and after the apparitions, giving many instances of his sanctity of life. 2936:

1883 edition, prologue, pp. vii and viii and p. 28 for the absence of official records; pp. 33-36 for records of the native traditions.

2238: 1861: 1293:

was written in the 1590s); and fray Juan de Torquemada who drew heavily on Mendieta's unpublished history in his own work known as the

17: 2945:

For the "cantares" see p.38 of the 1883 edition; for reference to the native documents held by Alva, see pp. 36f of the 1883 edition.

3461:, Bk. IV, capp. 24–28 for Marian apparitions etc.; Bk. III, cap.23 for Indians insinuating pre-Christian cult objects into churches. 476:

dating from the 18th century. This translation, however, was made from an incomplete copy of the original. Nor was any part of the

435:(1688) contains the first systematic account of Juan Diego's life, with attention given to some divergent strands in the tradition. 1839:

in 1995) and the Mexican historian and Nahuatl scholar Miguel León-Portilla (a prominent proponent of the argument for dating the

1346:

that they might invoke her fervently and trust in her fully, she saw fit to reveal herself for the first time to two people here.

2184: 1397:

The special but not exclusive favour of the Virgin to the indigenous peoples is highlighted in Lasso de la Vega's introduction:

1226:, in 1539 – an event so fraught with potential for social and political unrest that Zumárraga was officially reprimanded by the 4557: 4527: 2707: 2223: 1240:

writing histories of New Spain and of the peoples (and their cultures) who either submitted to or were defeated by the Spanish

1984:, as to both of which Poole remarks "undue importance should not be attached to . . failure to mention the apparitions". 280:

Juan Diego's visions and the imparting of the miraculous image, as recounted in oral and written colonial sources such as the

4025: 2489: 2194: 2071: 1512: 851: 647: 501:

mission station at Tlatelolco for religious instruction and to perform his religious duties. His route passed by the hill at

2039:

Franciscan acceptance of the cult as late as 1544 is implicit in the second Guadalupan miracle as related by Miguel Sánchez.

1381:

as a compassionate mother to you and yours, to my devotees, to those who should seek me for the relief of their necessities.

913:

devotional and scriptural matter and with a few additions, Sánchez' account was republished in 1660 by a Jesuit priest from

264: 2001:, p. 141; for another reference to it, see a letter of September 23, 1575 from the viceroy (Martín Enríquez) to King 1401:

You wish us your children to cry out to , especially the local people, the humble commoners to whom you revealed yourself.

4278: 3786:, vol.12, n°24 (2003) monograph, pp. 265–521 at pp. 391–491. Download via www.fuesp.com/revistas/pag/cai24.pdf. 3986:

The Millennial Kingdom of the Franciscans in the New World: a Study of the Writings of Gerónimo de Mendieta (1525–1604)

302: 4567: 4419: 3013: 1054: 1002: 424: 4369: 3995: 3931: 3862: 3246:, chapters 3 "The Inquisition and the Pagan Underground", 8 "The First Franciscans", and 12 "Holy Mary and Tonantzin" 1133: 1095: 786: 699: 268: 146: 3908:

de Souza, Juliana Beatriz Almeida, "La imagen de la Virgen de Guadalupe por Don Francisco Antonio De Lorenzana", in

2114: 3964:

Miranda Gódinez, Francisco, "Dos cultos fundantes: los Remedios y Guadalupe", El Colegio de Michoacán A.C. (2001).

870:

The first written account to be published of the Guadalupe event was a theological exegesis hailing Mexico as the

349:. He and his wife, María Lucía, were among the first to be baptized after the arrival of the main group of twelve 4307: 825: 4178:

Poole, Stafford, C.M. (2006), "The Guadalupan Controversies in Mexico". Stanford, CA: Stanford University Press.

4562: 4459: 4271: 2898:

For his claim to be correcting errors in previous accounts, see p. viii of the prologue to the 1883 edition of

1980:

held between 1532 and 1548, and (ii) the joint letter of 1537 sent by Zumárraga and his brother bishops to the

1818: 1245: 1026: 689: 680: 4143: 58: 3502:, p. 109; as to the lack of special significance to be attributed to many of the "silent" sources, see 4547: 3790: 3021: 1865:

Rivera for "demonizing" those who were opposed to the canonization. On all this correspondence, see Baracs.

3978:, in: "Religion in New Spain", Susan Schroeder, Stafford Poole ed., University of New Mexico Press (2007). 3910:

XIV Encuentro de Latinoamericanistas Españoles, Congreso Internacional 1810–2010: 200 años de Iberoamérica

1533:

Source (2) says he was living in Cuauhtitlán at the time of the apparitions; (3) and (5) report Tulpetlac.

4552: 4114:

Grayson, George W. "Canonizing Juan Diego: Mexico City politics" (Reprinted online at The Free Library),

3926:. Translated by Benjamin Keen, with a foreword by Octavio Paz. Chicago, IL: University of Chicago Press. 1629:, pp. 50–58 where it is conceded that the Codex Sutro, at least, "probably dates from 1530 to 1540". 3732:

Informaciones sobre la milagrosa aparición de la Santísima Virgen de Guadalupe, recibidas en 1666 y 1723

1389:

are, in terms, specific to all residents of New Spain without distinction, while including others, too:

4207: 3637:, plates 16 and 20, with brief discussion at p. 178; on the indigenous presence at the coronation, see 3547:, February 26, 2002, the third and longest section (§§ 58–120) is entitled "Juan Diego, as evangelist". 3125:, pp. 212–216; for the factionalism surrounding the coronation project between 1886 and 1895, see 4476: 4161:

Destierro de sombras, luz en el origen de la imagen y culto de Nuestra Señora de Guadalupe del Tepeyac

3776:

Imagen de la Virgen Maria, Madre de Dios de Guadalupe, milagrosamente aparecida en la ciudad de México

891: 888:

Imagen de la Virgen Maria, Madre de Dios de Guadalupe, Milagrosamente aparecida en la Ciudad de México

4362: 617: 387: 67: 3902: 3544: 1278: 551: 3734:, publ. by Fortino Hipólito Vera, Amecameca: Impr. Católica (1889), available as a download from 2150: 1960: 1316: 452:

in 1666 and 1669 (Spain) representing Juan Diego during the appearance of the Virgin of Guadalupe

4411: 3940:

Lopes Don, Patricia, "The 1539 Inquisition and Trial of Don Carlos of Texcoco in Early Mexico",

3768: 1286: 1108:. So far as concerns the life of Juan Diego (and of Juan Bernardino) after the apparitions, the 1104: 1006:(see next entry). A revised and expanded edition of the pamphlet (drawing more obviously on the 944: 812: 468: 402: 282: 4471: 3789:

Torquemada, Juan de, , Seville, (1615), 2nd. edn., Madrid (1723), available as a download from

3767:(completed in 1576/7, but first publ. only as from 1829 onwards), available as a download from 2311:

A convenient summary synthesis of the narrative biographical sources is at Burkhart, pp. 33-39.

1129: 522:) to come back another day after he had had time to reflect upon what Juan Diego had told him. 115: 3885: 1377:

reported by Sánchez were equivocal: she wanted a place at Tepeyac where she can show herself,

4294: 3915:

Fidel González Fernández, "Pulso y Corazon de un Pueblo", Encuentro Ediciones, México (2005).

1835:

Baracs names the prominent Guadalupanist Fr. Xavier Escalada SJ (who had first published the

1806: 1364: 1312: 1298: 1227: 1223: 1150: 1086:

by Francisco de Florencia, a Jesuit priest. This was published in Mexico in 1688 and then in

1068: 953: 837: 836:

For a brief period in mid-1996, a vigorous debate was ignited in Mexico when it emerged that

655: 573: 497:

Juan Diego, as a devout neophyte, was in the habit of regularly walking from his home to the

295: 252: 203: 133: 3808: 3757: 3735: 3696: 2235: 1444: 1189: 4522: 4517: 4445: 4121:

León-Portilla, Miguel, "Tonantzin Guadalupe: pensamiento náhuatl y mensaje cristiano en el

3654: 1810: 1162: 4332: 3831: 3198: 3168: 1616:

in the Guadalupe precinct stands on what are said to be the foundations of this hermitage.

1260:(the last to die were Motolinía in 1569 and Andrés de Olmos in 1571), (ii) the arrival of 1142: 342: 260: 8: 4427: 4396: 3879: 3724:

Estrella del norte de México: historia de la milagrosa imagen de Maria Stma. de Guadalupe

1441:

This is the official name of the saint. A modern, though more precise rendering would be

3947:

Martínez Ferrer, Luis, reseña de "El encuentro de la Virgen de Guadalupe y Juan Diego",

3662: 1603:, pp. 113, 115 where (b) and (c) are presented together and not in the alternative. 1497: 4496: 4245: 3803:

Zumárraga, Juan de, Last will and testament published in: García Icazbelceta, Joaquín,

2452:

The reform of the procedure was mandated by John Paul II in his Apostolic Constitution

2002: 1888:

Sánchez claimed in 1666 to have been researching the topic for "more than fifty years".

1843:

to the 16th century) as also participating, with others, in the work of the Commission.

1508: 1320: 1257: 1210: 883: 216: 184: 31: 4018:

Our Lady of Guadalupe: The Origins and Sources of a Mexican National Symbol, 1531–1797

3924:

Quetzalcóatl and Guadalupe: the Formation of Mexican National Consciousness, 1531–1813

3142:

On the acheiropoietic iconology, see Peterson, pp.130 and 150; also, Bargellini, p.86.

1461:

See, for example, the remarks of Pope John Paul II in his 1997 Apostolic Exhortation,

513:

At dawn on Wednesday December 9, 1531, while on his usual journey, he encountered the

4303: 4021: 4001: 3991: 3984: 3955: 3927: 3858: 3851: 3722: 2190: 1981: 1501: 1449: 1219: 996:

Mexico. As first published in Mexico City in 1666, Becerra Tanco's work was entitled

976: 942:

The second-oldest published account is known by the opening words of its long title:

800: 626: 314: 248: 154: 35: 4118:(New York: Commonweal Foundation) 129 (7): 9, (April 5, 2002). Retrieved 2007-11-15. 3968: 3967:

Olimón Nolasco, "La Búsqueda de Juan Diego", Plaza y Janés, México (2002) available

3543:

at beatification of Juan Diego and four others, May 6, 1990, s.5; in Card. Rivera's

2704: 1496:(1586–1617) was the first person born in the Americas to be canonized (1671), while 1326: 768: 519: 4233: 3061:"la tradición constante de padres á hijos, un tan firme como innegable argumento", 1959:

The earliest known copy of the tilma is significant in this regard – a painting by

1924:

It contains a reference to 1686 as the date when the work was still being composed.

1857: 1577:"recently converted" - (1) and (3); baptized in "1524 or shortly thereafter" - (5). 1270: 1253: 817: 730: 714:

were conducted first in private and then in public. The main objection against the

494:, but are taken from the chronology first established by Mateo de la Cruz in 1660. 287: 236: 3807:, (1881), appendix, docc. 41–43 at pp. 171–181, available as a download from 3686: 1805:

The first intervention was by letter sent on February 4, 1998 by Carlos Warnholz,

1037:

by an Indian which described all five apparitions. In a separate section entitled

166:

July 31, 2002, Basilica of Our Lady of Guadalupe, Mexico City by Pope John Paul II

4327: 4147: 3892: 3853:

Mexican Phoenix, Our Lady of Guadalupe: Image and Tradition across Five Centuries

3797: 3017: 2711: 2242: 2118: 1853: 1265: 1206: 559: 363: 194: 4125:", Mexico D.F.: El Colegio Nacional, Fondo de Cultura Económica (2000)(Spanish). 2574: 2518: 2271: 2052:., the conditions elaborated by the 17th-century Church historian Jean Mabillon. 2026:

Hence the attention he gives in Bk. III, cap.14 to the three martyr children of

1950:

Brading claims Florencia was the first writer to address the Franciscan silence.

1146: 882:

and the Virgin with the mysterious Woman of the Apocalypse in chapter 12 of the

4451: 4390: 4013: 3706:(1541), ed. José Fernando Ramírez, Mexico (1858), available as a download from 2258: 2166: 1836: 1823: 1241: 1202: 857: 830: 762: 757: 720: 616:

but it was not until January 1984 that the then Archbishop of Mexico, Cardinal

604: 444: 376: 2727: 2134: 4511: 4257: 4221: 3212:

The will (dated June 2, 1548) was published in 1881 by García Icazbelceta in

2010: 1505: 1121:

in 1531 – this he promised to insert later on in his history, but never did.

1008: 963: 871: 725: 684: 490: 458: 140: 4045:

Poole, Stafford (July 2005), "History versus Juan Diego", talk, printed in:

2681: 2245:, official website of the Basilica of Guadalupe, accessed February 11, 2011. 1976:, pp. 37f on (i) the reports of proceedings at the nine ecclesiastical 1666:, p. 324; for various other translations into Spanish and English, see 1060: 919:

Relación de la milagrosa aparición de la Santa Virgen de Guadalupe de México

338: 83: 4137:

Sources and Methods for the Study of Postconquest Mesoamerican Ethnohistory

3010: 1493: 1114: 612: 353: 346: 211: 161: 91: 87: 3951:, vol. 9 (2000), University of Navarre, Pamplona, Spain, pp. 597–600. 2361:, p. 76, citing Cruz' commentary to his 1660 abridgement of Sanchez' 3335:

On the cult of the saints (including "the legitimate use of images") see

879: 842: 514: 329: 318: 244: 150: 4263: 4130:

Nahuas and Spaniards: Postconquest Central Mexican History and Philology

3976:

Canonizing a Cult: A Wonder-working Guadalupe in the Seventeenth Century

3341:

de invocatione, veneratione et reliquiis sanctorum, et sacris imaginibus

2111: 1368: 904: 273: 199: 4342: 4175:(New York: Commonweal Foundation) 129 (12): 9–11. Retrieved 2007-11-15. 4093: 4082: 2320:

The texts of these two biographical sources can be found in English in

931: 660: 621: 498: 350: 3216:, appendix, docc. 41–43 at pp.171–181, and it is summarily noticed in 1683:

but is implicit in three brief passages. It is fully described in the

1385:

By contrast, the words of the Virgin's initial message as reported in

4466: 4153:

Luna, D. Marco A., "Leyendas Mexicanas", Mexico D.F. (1939)(Spanish).

4036:

Observaciones acerca de la historicidad y beatificación de Juan Diego

2100:

Archdiocesan Shrine of Our Lady of Guadalupe declared National Shrine

2030:: Cristobal, Antonio and Juan, beatified with Juan Diego in May 1990. 1500:(1579–1639) was the first American saint (1962) of mestizo heritage. 1087: 310: 306: 119: 3685:(AAS) 82 , 94 , 95 ; text in Latin only, available as download from 2261:, and see note under the reference to his date of birth in the text. 4491: 4240: 2728:

Disclosures from Commission Studying Historicity of Guadalupe Event

2027: 1753: 1546:

calls him "maçehualtzintli", or "poor ordinary person", but in the

909: 599: 542: 358: 4140: 1117:, on the occasion of the solemn transfer of the Virgin's image to 4357: 4057:. Nahuatl Studies Series. Vol. 5. Stanford University Press. 3129:, pp. 267–287; for the Schulenberg affair in 1995–1996, see 1756:

roots of the movement in the previous half century are traced in

1327:

Pastoral significance in the Catholic Church in Mexico and beyond

1261: 1118: 1034: 1017: 957: 949: 806: 502: 463: 256: 111: 4096:

reproduction). National Catholic Reporter. Retrieved 2007-11-14.

4085:

reproduction) National Catholic Reporter . Retrieved 2007-11-14.

4005: 3956:

Los negocios de un arzobispo: el caso de fray Alonso de Montúfar

1809:

and Esteban Martínez de la Serna to Archbishop (later Cardinal)

4194: 3805:

Don Fray Juan de Zumárraga, primer Obispo y Arzobispo de México

3756:(1596, but not publ. until 1870), available as a download from 3214:

Don Fray Juan de Zumárraga, primer Obispo y Arzobispo de México

1091: 1074: 914: 241: 173: 97: 3518:, p. 97; for Sánchez, who writes of the "New World", see 4074:, St. Petersburg Times (July 31, 2002). Retrieved 2007-11-15. 1452:

name roughly translating as "he is who speaks like an eagle".

1214: 998:

Origen milagroso del Santuario de Nuestra Señora de Guadalupe

875: 382: 45: 4573:

Religious figures of the indigenous peoples of North America

4099:

Baracs, Rodrigo Martínez, review of León-Portilla (2001) in

1359: 908:

and of the sanctuary, accompanied by a description of seven

858:

Earliest published narrative sources for the Guadalupe event

4164: 3990:(2nd ed.). Berkeley, CA: California University Press. 1963:, signed and dated 1606, reproduced as Plate 10 in Brading. 1052:

The fourth in time (but not in date of publication) is the

337:

According to major sources, Juan Diego was born in 1474 in

3073:, cap. XII, n° 99, fol.43v., cap. XIII, n° 152, fol.70v., 4135:

Lockhart, James, Lisa Sousa, and Stephanie Woods (edd.),

3800:, UNAM, with introduction by Miguel León-Portilla (2010). 2226:

in Mexico City: see Fidel González Fernández, appendix 4.

255:

on four occasions in December 1531: three at the hill of

3886:

Proceso de la beatificación y canonización de Juan Diego

1901:(b) was foreshadowed by Poole and accepted as proved by 1511:

woman from what is now the United States, was the first

3368:

For a discussion of Edmundo O'Gorman's argument in his

4053:

Sousa, Lisa; Poole, Stafford; Lockhart, James (1998).

3843:

Originality and invention in the painting of New Spain

2278:, Weekly Edition in English, January 23, 2002, page 8. 1331: 4205: 3011:

The Philadelphia Rare Books & Manuscripts Company

2324:. (de la Vega at pp. 113/115, and Sánchez at p. 141). 2186:

Mexico Today: An Encyclopedia of Life in the Republic

987: 862: 2861:, pp. 117, 145, 148 calls it a paraphrase; cf. 1647:

It occupies eight folios and three lines of a ninth.

456:

The following account is based on that given in the

271:, located at the foot of Tepeyac, houses the cloak ( 4404:

Image of the Virgin Mary Mother of God of Guadalupe

4375:

List of churches dedicated to Our Lady of Guadalupe

3884:, online article, also (as to second part only) at 1165:wrote a poem while in Mexico City in 1602 entitled 466:in 1649 as part of a compendious work known as the 4538:Converts to Roman Catholicism from pagan religions 4052: 3983: 3850: 3779: 3746: 3665:(an interview with the then Bishop Piero Marini), 3604: 3592: 3580: 3568: 3556: 3519: 3515: 3294: 3282: 2822: 2806: 2373: 2321: 2287: 1998: 1667: 1600: 1471: 1045: 850:Partly in response to these and other issues, the 393:After the annals, a number of publications arose: 362:Intrinsic to the narrative is Juan Diego's uncle, 2865:, p. 89 who speaks of it as a "translation". 1098:two such documentary sources, one of which – the 952:by the then vicar of the hermitage at Guadalupe, 594: 251:. He is said to have been granted apparitions of 4543:Indigenous Roman Catholic saints of the Americas 4509: 3778:, Mexico City (1648), Eng, trans. (excerpts) in 3765:Historia general de las cosas de la Nueva España 3009:for the dates of the 18th-century editions, see 708:Encuentro de la Virgen de Guadalupe y Juan Diego 607:, dated from the middle of the sixteenth century 1727:The procession and miracle are not part of the 4105:Revista de la dirección de estudios históricos 3266: 3264: 2975:Poole gives an abstract of the testimonies at 2525:, weekly edition in English, October 29, 1970. 2112:Guadalupe Shrine Hosts 6M for Feastday Weekend 1405:At the conclusion of the miracle cycle in the 4279: 3878:Chávez Sánchez, Eduardo (November 12, 2001), 3745:, Mexico City (1649) text and Eng. trans. in 3036:, cap. XIV, n° 182, fol.89v.; n° 183, fol.89v 1283:Historia general de las cosas de Nueva España 917:named Mateo de la Cruz, whose book, entitled 638:"venerable". The documentation (known as the 577: 286:, are together known as the Guadalupe event ( 3873:Juan Diego's World: the canonical Juan Diego 3720: 3372:(1986) which seemingly addresses this point. 3097: 3085: 3070: 3062: 3045: 3033: 2997: 2779: 2575:Canonization of 40 English and Welsh Martyrs 2519:Canonization of 40 English and Welsh Martyrs 2415: 2403: 2345: 2210: 2167:Benedict XVI to Join Celebrations at Lourdes 1222:, lord of the wealthy and important city of 758:texts from within a religion or faith system 4090:Maybe he isn't real but he's almost a saint 4020:. Tucson, AZ: University of Arizona Press. 3261: 2782:, cap. XIV, n° 183, foll. 89v. & 90r.; 2135:Pilgrims to Rome Break Records in Year 2000 1059:advanced age, including eight Indians from 979:wrote it, or at least had a hand in it.The 410:and at the end of the section known as the 4286: 4272: 4079:Controversial figures set for canonization 3155:, pp. 51–59, 291; on de Remesal, see 2652: 2650: 1993:For the first ermita, see Miguel Sánchez, 1862:Congregation for the Doctrine of the Faith 1679:This apparition is somewhat elided in the 1305: 558:By Friday December 11, Juan Diego's uncle 431:Chapter 18 of Francisco de la Florencia's 294:), and are the basis of the veneration of 57: 4293: 4077:Allen, John L., Jr. (December 28, 2001), 2272:Our Lady Of Guadalupe: Historical Sources 1354: 1234: 948:("The great event"). It was published in 787:Learn how and when to remove this message 4578:Venerated Catholics by Pope John Paul II 4088:Allen, John L., Jr. (January 25, 2002), 3535:at the canonization, July 31, 2002, §3; 3065:, cap. XI, n° 84, fol.35v. (and cap. XI 2668:"The Oldest Copy of the Nican Mopohua", 2644:at the canonization Mass, July 31, 2002. 2182: 2176: 1358: 1128: 1124: 1012:) was published posthumously in 1675 as 930: 805: 679: 598: 541: 443: 381: 328: 3848: 3791:Instituto de investigaciones históricas 3638: 3634: 3486: 3433: 3409: 3356: 3194: 3130: 3126: 3122: 3109: 2924: 2912: 2886: 2862: 2810: 2791: 2755: 2692: 2647: 2619: 2427: 2358: 2090:at the canonization Mass, 31 July 2002. 2014: 1938: 1902: 1757: 1663: 1556: 301:Juan Diego is the first Catholic saint 14: 4510: 3981: 3961:, No. 012, enero 1992, pp. 63–83. 3921: 3704:Historia de los indios de Nueva España 3620:of 1770, see de Souza, pp.738 and 744. 3421: 3381: 3323: 3319: 3306: 3270: 3239: 3152: 2224:Convent of Corpus Christi, Mexico City 1423:Saint Juan Diego, patron saint archive 1173: 439: 4267: 4012: 3944:, vol. 88:4 (2008), pp. 573–606. 3503: 3499: 3474: 3445: 3393: 3217: 3181: 3156: 3069:); cf. passages to similar effect at 2976: 2963: 2874: 2858: 2846: 2834: 2787: 2767: 2743: 2490:Congregation for the Causes of Saints 2333: 2299: 2006: 1973: 1934: 1659: 1626: 1323:, but makes no mention of Guadalupe. 852:Congregation for the Causes of Saints 736: 648:Congregation for the Causes of Saints 235: 34:. For the Spanish compound name, see 3816: 1687:of Miguel Sánchez published in 1648. 894:, who asserted in his introduction ( 740: 566: 525: 317:, who on both occasions traveled to 4533:Beatifications by Pope John Paul II 3942:Hispanic American Historical Review 3811:Universidad autónoma de Nuevo León. 3771:Universidad autónoma de Nuevo León. 3760:Universidad autónoma de Nuevo León. 3738:Universidad autónoma de Nuevo León. 3699:Universidad autónoma de Nuevo León. 3193:Torquemada (no reference) cited by 2705:Insiste abad: Juan Diego no existió 2102:, website of Archdiocese of Manila. 1332:The evangelization of the New World 585: 579:¿No estoy yo aquí que soy tu madre? 534: 508: 24: 4132:, Stanford University Press (1991) 3827:, Virtue & Co., London (1954). 3780:Sousa, Poole & Lockhart (1998) 3747:Sousa, Poole & Lockhart (1998) 3675: 3605:Sousa, Poole & Lockhart (1998) 3593:Sousa, Poole & Lockhart (1998) 3581:Sousa, Poole & Lockhart (1998) 3569:Sousa, Poole & Lockhart (1998) 3557:Sousa, Poole & Lockhart (1998) 3520:Sousa, Poole & Lockhart (1998) 3516:Sousa, Poole & Lockhart (1998) 3295:Sousa, Poole & Lockhart (1998) 3283:Sousa, Poole & Lockhart (1998) 3258:at the beatification, May 6, 1990. 2823:Sousa, Poole & Lockhart (1998) 2807:Sousa, Poole & Lockhart (1998) 2374:Sousa, Poole & Lockhart (1998) 2322:Sousa, Poole & Lockhart (1998) 2288:Sousa, Poole & Lockhart (1998) 2151:Vatican puts a squeeze on visitors 1999:Sousa, Poole & Lockhart (1998) 1668:Sousa, Poole & Lockhart (1998) 1601:Sousa, Poole & Lockhart (1998) 1472:Sousa, Poole & Lockhart (1998) 357:wife were inspired by a sermon on 204:impressed image of the Virgin Mary 25: 4589: 4370:Basilica of Our Lady of Guadalupe 4187: 3949:Anuario de Historia de la Iglesia 2538:, Virtue & Co., London, 1954 2460:New Laws for the Causes of Saints 1134:Basilica of Our Lady of Guadalupe 269:Basilica of Our Lady of Guadalupe 179:Basilica of Our Lady of Guadalupe 147:Basilica of Our Lady of Guadalupe 4490: 4341: 4251: 4239: 4227: 4215: 4193: 3959:Estudios de Historia Novohispana 3721:de Florencia, Francisco (1688). 3644: 3623: 3610: 3598: 3586: 3574: 3562: 3550: 3525: 3509: 3492: 3480: 3464: 3451: 3439: 3427: 3415: 3403: 3387: 3375: 3362: 3350: 3329: 3312: 3300: 3288: 3276: 3249: 3232: 3223: 3206: 3187: 3175: 3162: 3145: 3136: 3115: 3103: 3100:, capp. XIII §§8–10, XV, and XVI 3091: 3079: 3055: 3039: 3027: 3003: 2670:CARA Studies on Popular Devotion 2348:, nn. 213-236, foll. 106r.-114r. 2042: 2033: 2020: 1987: 1966: 1953: 1944: 1927: 1710:The date does not appear in the 1484:anniversary of the apparitions). 924: 874:and correlating Juan Diego with 745: 632: 448:Engraving published in the book 321:to preside over the ceremonies. 27:Roman Catholic Saint from Mexico 4420:Informaciones Jurídicas de 1666 4038:, publ. as appendix to Olimon, 3784:Cuadernos de arté y iconografía 2991: 2982: 2969: 2957: 2948: 2939: 2930: 2918: 2906: 2892: 2880: 2868: 2852: 2840: 2828: 2816: 2797: 2773: 2761: 2749: 2737: 2734:news agency, December 12, 1999. 2721: 2698: 2675: 2662: 2634: 2625: 2613: 2597: 2584: 2567: 2558: 2545: 2528: 2512: 2503: 2478: 2465: 2446: 2433: 2421: 2409: 2397: 2388: 2379: 2367: 2351: 2339: 2327: 2314: 2305: 2293: 2281: 2264: 2248: 2229: 2216: 2203: 2173:news agency, November 13, 2007. 1918: 1908: 1891: 1882: 1868: 1846: 1829: 1799: 1789: 1779: 1763: 1746: 1721: 1704: 1690: 1673: 1650: 1641: 1632: 1619: 1606: 1589: 1580: 1571: 1562: 1536: 1527: 1518: 1487: 1477: 1367:as it currently appears on the 1055:Informaciones Jurídicas de 1666 1047:Informaciónes Jurídicas de 1666 1003:Informaciones Jurídicas de 1666 675: 425:Informaciones Jurídicas de 1666 369: 333:At the foot of the Tepeyac Hill 4460:The Saint Who Forged a Country 4063: 3857:. Cambridge University Press. 3326:, chapter 10 on the epidemics. 3000:, cap. XIII, n° 158, fol. 74r. 2160: 2144: 2128: 2105: 2093: 2080: 2065: 1735:which immediately follows the 1455: 1435: 1155:Estrella de el norte de Mexico 1084:Estrella de el Norte de México 1077:Estrella de el Norte de México 1065:Estrella de el Norte de México 1027:Fernando de Alva Ixtlilxochitl 690:The Saint Who Forged a Country 595:Beatification and canonization 433:Estrella de el norte de México 13: 1: 4558:Mexican Roman Catholic saints 4528:16th-century Christian saints 3754:Historia eclesiástica indiana 3655:Inculturation at Papal Masses 3459:Historia eclesiástica indiana 3024:, accessed February 26, 2011. 2492:; for the publication of the 2455:Divinus perfectionis Magister 2059: 1291:Historia eclesiástica indiana 1244:. A fourth Franciscan friar, 1082:The last to be published was 765:that critically analyze them. 462:which was first published in 292:el acontecimiento Guadalupano 3849:Brading, D. A. (2001). 3347:(edn. 32, 1963) §§1821–1825. 3229:Lopez Don, pp.573f. and 605. 2213:, cap. 18, n° 223, fol. 111r 2141:news agency, January 1, 2001 1760:, pp. 311–314, 331–335. 1182: 1096:Carlos de Sigüenza y Góngora 611:The modern movement for the 554:, n.d. but possibly pre-1895 406:(1649), at the start of the 324: 109:1548 (aged 73–74) 7: 3982:Phelan, John Leddy (1970). 3974:Peterson, Jeanette Favrot, 3838:, n° 390 (August 25, 2002). 3052:, n° 65–83, foll. 26r.–35r. 2657:The Cleaving of Christendom 2622:, pp. 338–341, 348–360 2577:, by Paolo Molinari, S.J., 2336:, pp. 130–134, 139–141 2075:Vatican Information Service 1817:for General Affairs of the 1416: 1195: 900:antigua, uniforme y general 666: 79:Juan Diego Cuāuhtlahtoātzin 51:Juan Diego Cuāuhtlahtoātzin 10: 4594: 4072:Pope reaches out to Mexico 3667:National Catholic Reporter 3659:National Catholic Reporter 3322:, pp. 15f., 254; and 2418:, cap. 6, n° 38, fol. 15r. 2363:Imagen de la Virgen María. 1731:proper, but introduce the 826:Joaquín García Icazbalceta 303:indigenous to the Americas 225:Juan Diego Cuauhtlatoatzin 124:(located in modern Mexico) 29: 18:Juan Diego Cuauhtlatoatzin 4485: 4438: 4383: 4350: 4339: 4315: 4301: 3922:Lafaye, Jacques (1976) . 3498:For Sánchez' sermon, see 3473:, Bk.X, cap.8, quoted at 3343:in Denzinger Schönmetzer 3238:The topic is explored in 2521:, by Paolo Molinari, SJ, 2406:, cap. 5, n° 33f., fol.13 2274:, an unsigned article in 1685:Imagen de la Virgen María 896:Fundamento de la historia 865:Imagen de la Virgen María 687:portraying Juan Diego in 210: 193: 183: 170: 160: 139: 129: 105: 75: 56: 43: 4363:El Tepeyac National Park 4107:México, pp. 153–159 4034:Poole, Stafford (2000), 3881:Camino a la canonizacíon 3763:Sahagún, Bernardino de, 3741:Lasso de la Vega, Luis, 3200:Enciclopedia Franciscana 3170:Enciclopedia Franciscana 2608:Camino a la canonization 2553:Camino a la canonization 2498:Camino a la canonización 2486:Camino a la canonización 2189:. ABC-CLIO. p. 95. 2157:online, January 6, 2007. 1937:, pp. 159–162, and 1897:The conclusion by Sousa 1860:, then secretary of the 1774:Camino a la canonización 1428: 618:Ernesto Corripio Ahumada 3832:Querella por Juan Diego 3752:Mendieta, Jerónimo de, 3713:Denzinger Schönmetzer, 3702:Benevente, Toribio de, 3657:, John L. Allen, Jnr., 3022:Amazon online catalogue 2825:, pp. 5, 18–21, 47 2659:, Warren Carroll, p 616 2222:Unpublished records of 2209:Discussed at length by 2183:Saragoza, Alex (2012). 1961:Baltasar de Echave Orio 1336:Both the author of the 1306:Significance of silence 227:, also known simply as 4568:People from Cuautitlán 4497:Catholicism portal 4472:Marcos Cipac de Aquino 4055:The Story of Guadalupe 4049:, 62:1, pp. 1–16. 3715:Enchiridion Symbolorum 3683:Acta Apostolicae Sedis 3400:., pp.62, 68, 150 etc. 3345:Enchiridion Symbolorum 3337:Conc. Trid., Sess. XXV 3256:Homily of John Paul II 3197:, p. 45; and see 2988:Chávez Sánchez (2002). 2496:, see Chávez Sánchez, 1879:, see Martínez Ferrer. 1403: 1395: 1383: 1373: 1355:Reconciling two worlds 1348: 1235:The Franciscan silence 1137: 1016:and again in 1685 (in 939: 935:The first page of the 820: 723:and the dating of the 694: 650:formally approved the 608: 578: 555: 453: 390: 334: 291: 233:Spanish pronunciation: 4563:Our Lady of Guadalupe 4333:Don Juan de Zumárraga 4295:Our Lady of Guadalupe 4103:49 (May–August 2001) 3903:Archdiocese of Mexico 3871:Burkhart, Louise M., 3825:A Catholic Dictionary 3661:, August 9, 2002 and 3370:Destierro des sombras 3297:, pp. 30–34, 242 2927:, pp. 76, 89, 95 2688:, September 7, 1996; 2536:A Catholic Dictionary 2376:, pp. 75, 77, 83 1807:Guillermo Schulenburg 1614:capilla de los Indios 1399: 1391: 1379: 1365:Our Lady of Guadalupe 1362: 1343: 1313:Immaculate Conception 1299:Our Lady of Guadalupe 1279:Bernardino de Sahagún 1228:Council of the Indies 1151:Our Lady of Guadalupe 1132: 1125:Historicity arguments 1069:Basilica de Guadalupe 954:Luis Lasso de la Vega 934: 838:Guillermo Schulenburg 809: 761:without referring to 700:Basilica of Guadalupe 683: 656:Basilica of Guadalupe 602: 574:Basilica of Guadalupe 552:José Guadalupe Posada 545: 447: 385: 332: 296:Our Lady of Guadalupe 261:don Juan de Zumárraga 253:Our Lady of Guadalupe 237:[ˌxwanˈdjeɣo] 134:Roman Catholic Church 4446:Miracle of the roses 4412:Huei tlamahuiçoltica 4202:at Wikimedia Commons 4141:collection of essays 3743:Huey tlamahuiçoltica 2579:L'Osservatore Romano 2523:L'Osservatore Romano 2276:L'Osservatore Romano 2125:, December 13, 2010. 1819:Secretariat of State 1811:Giovanni Battista Re 1741:Huei tlamahuiçoltica 1287:Jerónimo de Mendieta 1264:in 1572 (founded by 1246:Toribio de Benevente 1167:La Grandeza Mexicana 1163:Bernardo de Balbuena 1105:Huei tlamahuiçoltica 969:Huei tlamahuiçoltica 945:Huei tlamahuiçoltica 937:Huei tlamahuiçoltica 813:Huei tlamahuiçoltica 769:improve this article 478:Huei tlamahuiçoltica 469:Huei tlamahuiçoltica 403:Huei tlamahuiçoltica 283:Huei tlamahuiçoltica 259:and a fourth before 240:; 1474–1548), was a 4548:Indigenous Mexicans 4428:Maravilla Americana 4397:Stradanus engraving 4159:O'Gorman, Edmundo, 3841:Bargellini, Clara, 3693:Felicidad de México 3663:The Papal liturgist 3541:homily (in Spanish) 3098:de Florencia (1688) 3086:de Florencia (1688) 3071:de Florencia (1688) 3063:de Florencia (1688) 3046:de Florencia (1688) 3034:de Florencia (1688) 2998:de Florencia (1688) 2979:, pp. 130–137. 2780:de Florencia (1688) 2718:, January 21, 2002. 2682:Dimitió Schulenburg 2416:de Florencia (1688) 2404:de Florencia (1688) 2385:(Sanchez, pp.137f.) 2346:de Florencia (1688) 2236:Parroquia de Indios 2211:de Florencia (1688) 1941:, pp. 104–107. 1714:, but in Sanchez's 1464:Ecclesia in America 1174:Zumárraga's silence 1029:(1578?–1650) (i) a 1014:Felicidad de Mexico 990:Felicidad de México 450:Happiness of Mexico 440:Guadalupe narrative 96:(located in modern 30:For the actor, see 4553:Marian visionaries 4308:Villa de Guadalupe 4304:Marian apparitions 4146:2016-03-03 at the 3912:, pp. 733–746 3891:2013-05-09 at the 3836:La Jornada Semanal 3823:Addis and Arnold, 3796:2011-09-29 at the 3412:, pp. 268–275 3016:2013-10-02 at the 2809:, pp. 46–47; 2710:2014-12-08 at the 2640:See John Paul II, 2631:AAS 95 pp.801–803 2606:. Chávez Sánchez, 2534:Addis and Arnold, 2241:2010-10-05 at the 2117:2012-09-27 at the 1542:Source (2) in the 1374: 1321:Book of Revelation 1315:in which he cites 1258:Desiderius Erasmus 1190:Alonso de Montúfar 1138: 940: 884:Book of Revelation 821: 737:Historicity debate 695: 609: 556: 484:), since then the 454: 391: 335: 217:Indigenous peoples 32:Juan Diego (actor) 4505: 4504: 4198:Media related to 4128:Lockhart, James, 4027:978-0-8165-1623-0 3830:Baracs, Rodrigo, 3817:Secondary sources 3809:Colección digital 3774:Sánchez, Miguel, 3769:Colección digital 3758:Colección digital 3736:Colección digital 3697:Colección digital 3471:Monarquía indiana 3151:On Balbuena, see 2590:Cardinal Rivera, 2471:Cardinal Rivera, 2439:Cardinal Rivera, 2196:978-0-313-34948-5 2123:Zenit news agency 2072:Biographical Note 1982:Emperor Charles V 1670:, note 4 on p. 3. 1662:, pp. 117f; 1502:Kateri Tekakwitha 1295:Monarquía indiana 1250:Monarquía indiana 1220:Carlos Ometochtli 1143:Juan de Zumárraga 977:Antonio Valeriano 816:preserved at the 801:Antonio Valeriano 797: 796: 789: 763:secondary sources 627:Pope John Paul II 567:Fourth apparition 526:Second apparition 343:Juan de Zumárraga 315:Pope John Paul II 222: 221: 155:Pope John Paul II 130:Venerated in 125: 101: 36:Juan Diego (name) 16:(Redirected from 4585: 4495: 4494: 4423:(1666 testimony) 4345: 4288: 4281: 4274: 4265: 4264: 4256: 4255: 4254: 4244: 4243: 4232: 4231: 4230: 4220: 4219: 4218: 4211: 4197: 4058: 4031: 4009: 3989: 3937: 3868: 3856: 3728: 3717:(edn. 32, 1963). 3708:cervantesvirtual 3670: 3669:, June 20, 2003. 3648: 3642: 3627: 3621: 3616:For Lorenzana's 3614: 3608: 3602: 3596: 3590: 3584: 3578: 3572: 3566: 3560: 3554: 3548: 3539:. John Paul II, 3529: 3523: 3513: 3507: 3496: 3490: 3484: 3478: 3468: 3462: 3455: 3449: 3443: 3437: 3431: 3425: 3419: 3413: 3407: 3401: 3391: 3385: 3379: 3373: 3366: 3360: 3354: 3348: 3333: 3327: 3316: 3310: 3304: 3298: 3292: 3286: 3280: 3274: 3268: 3259: 3253: 3247: 3242:, pp. 239f and, 3236: 3230: 3227: 3221: 3210: 3204: 3191: 3185: 3179: 3173: 3166: 3160: 3149: 3143: 3140: 3134: 3133:, pp. 348f. 3119: 3113: 3107: 3101: 3095: 3089: 3083: 3077: 3059: 3053: 3043: 3037: 3031: 3025: 3007: 3001: 2995: 2989: 2986: 2980: 2973: 2967: 2961: 2955: 2952: 2946: 2943: 2937: 2934: 2928: 2922: 2916: 2910: 2904: 2896: 2890: 2884: 2878: 2872: 2866: 2856: 2850: 2844: 2838: 2832: 2826: 2820: 2814: 2801: 2795: 2777: 2771: 2765: 2759: 2753: 2747: 2741: 2735: 2725: 2719: 2702: 2696: 2679: 2673: 2666: 2660: 2654: 2645: 2638: 2632: 2629: 2623: 2617: 2611: 2601: 2595: 2588: 2582: 2571: 2565: 2564:AAS 94 pp.488f. 2562: 2556: 2551:Chávez Sánchez, 2549: 2543: 2532: 2526: 2516: 2510: 2507: 2501: 2484:Chávez Sánchez, 2482: 2476: 2469: 2463: 2450: 2444: 2437: 2431: 2425: 2419: 2413: 2407: 2401: 2395: 2392: 2386: 2383: 2377: 2371: 2365: 2355: 2349: 2343: 2337: 2331: 2325: 2318: 2312: 2309: 2303: 2297: 2291: 2285: 2279: 2268: 2262: 2252: 2246: 2233: 2227: 2220: 2214: 2207: 2201: 2200: 2180: 2174: 2164: 2158: 2148: 2142: 2132: 2126: 2109: 2103: 2097: 2091: 2084: 2078: 2077:, July 31, 2002. 2069: 2053: 2046: 2040: 2037: 2031: 2024: 2018: 1991: 1985: 1970: 1964: 1957: 1951: 1948: 1942: 1931: 1925: 1922: 1916: 1912: 1906: 1895: 1889: 1886: 1880: 1872: 1866: 1858:Tarcisio Bertone 1850: 1844: 1833: 1827: 1803: 1797: 1793: 1787: 1783: 1777: 1772:Chávez Sánchez, 1767: 1761: 1750: 1744: 1725: 1719: 1708: 1702: 1694: 1688: 1677: 1671: 1654: 1648: 1645: 1639: 1636: 1630: 1623: 1617: 1610: 1604: 1593: 1587: 1584: 1578: 1575: 1569: 1566: 1560: 1559:, pp. 356f. 1540: 1534: 1531: 1525: 1522: 1516: 1498:Martín de Porres 1491: 1485: 1481: 1475: 1459: 1453: 1445:Cuāuhtlahtoātzin 1439: 1271:Council of Trent 1254:Joachim de Fiore 1110:antigua relación 1100:antigua relación 818:New York Library 792: 785: 781: 778: 772: 749: 748: 741: 586:Fifth apparition 581: 535:Third apparition 509:First apparition 265:bishop of Mexico 249:Marian visionary 239: 234: 176: 123: 95: 64:Saint Juan Diego 61: 41: 40: 21: 4593: 4592: 4588: 4587: 4586: 4584: 4583: 4582: 4508: 4507: 4506: 4501: 4489: 4481: 4434: 4379: 4358:Hill of Tepeyac 4346: 4337: 4328:Juan Bernardino 4311: 4297: 4292: 4262: 4252: 4250: 4238: 4228: 4226: 4216: 4214: 4206: 4190: 4185: 4148:Wayback Machine 4066: 4061: 4028: 4014:Poole, Stafford 3998: 3954:Medrano, E.R., 3934: 3893:Wayback Machine 3865: 3819: 3814: 3798:Wayback Machine 3691:Becerra Tanco, 3687:Vatican website 3678: 3676:Primary sources 3673: 3649: 3645: 3628: 3624: 3615: 3611: 3603: 3599: 3591: 3587: 3579: 3575: 3567: 3563: 3555: 3551: 3530: 3526: 3514: 3510: 3497: 3493: 3485: 3481: 3477:, pp. 92f. 3469: 3465: 3456: 3452: 3444: 3440: 3436:, pp. 214f 3432: 3428: 3424:, pp. 216f 3420: 3416: 3408: 3404: 3392: 3388: 3380: 3376: 3367: 3363: 3359:, pp. 327f 3355: 3351: 3334: 3330: 3317: 3313: 3305: 3301: 3293: 3289: 3285:, pp. 142f 3281: 3277: 3269: 3262: 3254: 3250: 3237: 3233: 3228: 3224: 3220:, pp. 35f. 3211: 3207: 3192: 3188: 3180: 3176: 3167: 3163: 3150: 3146: 3141: 3137: 3121:for Muñoz, see 3120: 3116: 3112:, pp. 103f 3108: 3104: 3096: 3092: 3088:, cap. XIII §10 3084: 3080: 3060: 3056: 3044: 3040: 3032: 3028: 3018:Wayback Machine 3008: 3004: 2996: 2992: 2987: 2983: 2974: 2970: 2962: 2958: 2953: 2949: 2944: 2940: 2935: 2931: 2923: 2919: 2911: 2907: 2897: 2893: 2885: 2881: 2877:, pp. 143f 2873: 2869: 2857: 2853: 2845: 2841: 2833: 2829: 2821: 2817: 2802: 2798: 2790:, p. 109, 2778: 2774: 2766: 2762: 2754: 2750: 2742: 2738: 2726: 2722: 2712:Wayback Machine 2703: 2699: 2695:, pp. 348f 2680: 2676: 2667: 2663: 2655: 2648: 2639: 2635: 2630: 2626: 2618: 2614: 2602: 2598: 2594:, nn.29, 35–37. 2589: 2585: 2572: 2568: 2563: 2559: 2550: 2546: 2542:"canonization". 2533: 2529: 2517: 2513: 2508: 2504: 2483: 2479: 2470: 2466: 2451: 2447: 2438: 2434: 2426: 2422: 2414: 2410: 2402: 2398: 2394:(Sanchez, p.79) 2393: 2389: 2384: 2380: 2372: 2368: 2356: 2352: 2344: 2340: 2332: 2328: 2319: 2315: 2310: 2306: 2298: 2294: 2286: 2282: 2269: 2265: 2253: 2249: 2243:Wayback Machine 2234: 2230: 2221: 2217: 2208: 2204: 2197: 2181: 2177: 2165: 2161: 2149: 2145: 2133: 2129: 2119:Wayback Machine 2110: 2106: 2098: 2094: 2085: 2081: 2070: 2066: 2062: 2057: 2056: 2047: 2043: 2038: 2034: 2025: 2021: 1992: 1988: 1971: 1967: 1958: 1954: 1949: 1945: 1932: 1928: 1923: 1919: 1913: 1909: 1896: 1892: 1887: 1883: 1873: 1869: 1854:Cardinal Sodano 1851: 1847: 1834: 1830: 1804: 1800: 1794: 1790: 1784: 1780: 1768: 1764: 1751: 1747: 1733:Nican Mopectana 1726: 1722: 1709: 1705: 1695: 1691: 1678: 1674: 1655: 1651: 1646: 1642: 1637: 1633: 1624: 1620: 1611: 1607: 1594: 1590: 1585: 1581: 1576: 1572: 1567: 1563: 1548:Nican Mopectana 1541: 1537: 1532: 1528: 1523: 1519: 1513:Native American 1504:(1656–1680), a 1492: 1488: 1482: 1478: 1460: 1456: 1440: 1436: 1431: 1419: 1407:Nican Mopectana 1357: 1338:Nican Mopectana 1334: 1329: 1308: 1266:Ignatius Loyola 1237: 1198: 1185: 1176: 1127: 1080: 1050: 993: 988:Becerra Tanco, 929: 868: 860: 793: 782: 776: 773: 766: 750: 746: 739: 678: 669: 635: 597: 588: 569: 560:Juan Bernardino 537: 528: 511: 442: 412:Nican Mopectana 372: 364:Juan Bernardino 327: 232: 171: 122: 110: 94: 82: 80: 71: 52: 49: 48: 39: 28: 23: 22: 15: 12: 11: 5: 4591: 4581: 4580: 4575: 4570: 4565: 4560: 4555: 4550: 4545: 4540: 4535: 4530: 4525: 4520: 4503: 4502: 4500: 4499: 4486: 4483: 4482: 4480: 4479: 4477:Miguel Sánchez 4474: 4469: 4464: 4456: 4448: 4442: 4440: 4436: 4435: 4433: 4432: 4424: 4416: 4408: 4400: 4399:(1615 or 1621) 4394: 4391:Codex Escalada 4387: 4385: 4381: 4380: 4378: 4377: 4372: 4367: 4366: 4365: 4354: 4352: 4348: 4347: 4340: 4338: 4336: 4335: 4330: 4325: 4319: 4317: 4313: 4312: 4302: 4299: 4298: 4291: 4290: 4283: 4276: 4268: 4261: 4260: 4248: 4236: 4224: 4204: 4203: 4189: 4188:External links 4186: 4184: 4183: 4179: 4176: 4168: 4157: 4154: 4151: 4133: 4126: 4119: 4112: 4108: 4097: 4086: 4075: 4070:Adams, David, 4067: 4065: 4062: 4060: 4059: 4050: 4043: 4032: 4026: 4010: 3996: 3979: 3972: 3965: 3962: 3952: 3945: 3938: 3932: 3919: 3916: 3913: 3906: 3899: 3896: 3876: 3869: 3863: 3846: 3839: 3828: 3820: 3818: 3815: 3813: 3812: 3801: 3787: 3772: 3761: 3750: 3739: 3729: 3727:. Mexico City. 3718: 3711: 3700: 3689: 3679: 3677: 3674: 3672: 3671: 3643: 3641:, p. 297. 3639:Brading (2001) 3635:Brading (2001) 3622: 3609: 3597: 3585: 3573: 3561: 3549: 3545:Carta Pastoral 3531:John Paul II, 3524: 3522:, p. 143. 3508: 3506:, p. 219. 3491: 3487:Brading (2001) 3479: 3463: 3450: 3438: 3434:Brading (2001) 3426: 3414: 3410:Brading (2001) 3402: 3386: 3374: 3361: 3357:Brading (2001) 3349: 3328: 3311: 3299: 3287: 3275: 3260: 3248: 3231: 3222: 3205: 3195:Brading (2001) 3186: 3174: 3161: 3144: 3135: 3131:Brading (2001) 3127:Brading (2001) 3123:Brading (2001) 3114: 3110:Brading (2001) 3102: 3090: 3078: 3054: 3038: 3026: 3002: 2990: 2981: 2968: 2956: 2947: 2938: 2929: 2925:Brading (2001) 2917: 2913:Brading (2001) 2905: 2903:fibre, p. 42). 2891: 2887:Brading (2001) 2879: 2867: 2863:Brading (2001) 2851: 2839: 2827: 2815: 2813:, p. 360. 2811:Brading (2001) 2796: 2792:Brading (2001) 2772: 2760: 2756:Brading (2001) 2748: 2736: 2720: 2697: 2693:Brading (2001) 2674: 2661: 2646: 2633: 2624: 2620:Brading (2001) 2612: 2596: 2592:Carta Pastoral 2583: 2566: 2557: 2544: 2527: 2511: 2509:AAS 82 p.855. 2502: 2500:, footnote 30. 2477: 2473:Carta Pastoral 2464: 2445: 2441:Carta pastoral 2432: 2428:Brading (2001) 2420: 2408: 2396: 2387: 2378: 2366: 2359:Brading (2001) 2350: 2338: 2326: 2313: 2304: 2292: 2280: 2263: 2259:Codex Escalada 2247: 2228: 2215: 2202: 2195: 2175: 2159: 2143: 2127: 2104: 2092: 2086:John Paul II, 2079: 2063: 2061: 2058: 2055: 2054: 2041: 2032: 2019: 2015:Brading (2001) 1986: 1965: 1952: 1943: 1939:Brading (2001) 1926: 1917: 1907: 1903:Brading (2001) 1890: 1881: 1867: 1845: 1837:Codex Escalada 1828: 1824:Stafford Poole 1798: 1788: 1778: 1762: 1758:Brading (2001) 1745: 1720: 1703: 1689: 1672: 1664:Brading (2001) 1649: 1640: 1631: 1618: 1605: 1588: 1579: 1570: 1561: 1557:Brading (2001) 1535: 1526: 1517: 1486: 1476: 1454: 1433: 1432: 1430: 1427: 1426: 1425: 1418: 1415: 1356: 1353: 1333: 1330: 1328: 1325: 1307: 1304: 1242:Conquistadores 1236: 1233: 1197: 1194: 1184: 1181: 1175: 1172: 1126: 1123: 1079: 1075:de Florencia, 1073: 1049: 1044: 992: 986: 928: 923: 892:Miguel Sánchez 867: 861: 859: 856: 831:Stafford Poole 795: 794: 753: 751: 744: 738: 735: 721:Codex Escalada 677: 674: 668: 665: 634: 631: 605:Codex Escalada 596: 593: 587: 584: 576:, she asked: " 568: 565: 548:hoja religiosa 536: 533: 527: 524: 520:Juan Zumárraga 510: 507: 441: 438: 437: 436: 429: 419: 415: 398: 388:Miguel Cabrera 386:Juan Diego by 377:Codex Escalada 371: 368: 326: 323: 220: 219: 214: 208: 207: 197: 191: 190: 187: 181: 180: 177: 168: 167: 164: 158: 157: 143: 137: 136: 131: 127: 126: 107: 103: 102: 77: 73: 72: 62: 54: 53: 50: 44: 26: 9: 6: 4: 3: 2: 4590: 4579: 4576: 4574: 4571: 4569: 4566: 4564: 4561: 4559: 4556: 4554: 4551: 4549: 4546: 4544: 4541: 4539: 4536: 4534: 4531: 4529: 4526: 4524: 4521: 4519: 4516: 4515: 4513: 4498: 4493: 4488: 4487: 4484: 4478: 4475: 4473: 4470: 4468: 4465: 4462: 4461: 4457: 4454: 4453: 4449: 4447: 4444: 4443: 4441: 4437: 4430: 4429: 4425: 4422: 4421: 4417: 4414: 4413: 4409: 4406: 4405: 4401: 4398: 4395: 4392: 4389: 4388: 4386: 4382: 4376: 4373: 4371: 4368: 4364: 4361: 4360: 4359: 4356: 4355: 4353: 4349: 4344: 4334: 4331: 4329: 4326: 4324: 4321: 4320: 4318: 4314: 4309: 4305: 4300: 4296: 4289: 4284: 4282: 4277: 4275: 4270: 4269: 4266: 4259: 4249: 4247: 4242: 4237: 4235: 4225: 4223: 4213: 4212: 4209: 4201: 4196: 4192: 4191: 4180: 4177: 4174: 4169: 4166: 4162: 4158: 4155: 4152: 4149: 4145: 4142: 4138: 4134: 4131: 4127: 4124: 4123:Nicān mopōhua 4120: 4117: 4113: 4109: 4106: 4102: 4098: 4095: 4091: 4087: 4084: 4080: 4076: 4073: 4069: 4068: 4056: 4051: 4048: 4044: 4041: 4037: 4033: 4029: 4023: 4019: 4015: 4011: 4007: 4003: 3999: 3997:9780520014046 3993: 3988: 3987: 3980: 3977: 3973: 3970: 3966: 3963: 3960: 3957: 3953: 3950: 3946: 3943: 3939: 3935: 3933:0-226-46788-0 3929: 3925: 3920: 3917: 3914: 3911: 3907: 3904: 3900: 3897: 3894: 3890: 3887: 3883: 3882: 3877: 3874: 3870: 3866: 3864:9780521531603 3860: 3855: 3854: 3847: 3844: 3840: 3837: 3833: 3829: 3826: 3822: 3821: 3810: 3806: 3802: 3799: 3795: 3792: 3788: 3785: 3781: 3777: 3773: 3770: 3766: 3762: 3759: 3755: 3751: 3748: 3744: 3740: 3737: 3733: 3730: 3726: 3725: 3719: 3716: 3712: 3709: 3705: 3701: 3698: 3694: 3690: 3688: 3684: 3681: 3680: 3668: 3664: 3660: 3656: 3652: 3647: 3640: 3636: 3632: 3626: 3619: 3613: 3607:, p. 113 3606: 3601: 3594: 3589: 3582: 3577: 3571:, p. 132 3570: 3565: 3559:, p. 141 3558: 3553: 3546: 3542: 3538: 3534: 3528: 3521: 3517: 3512: 3505: 3501: 3495: 3489:, p. 182 3488: 3483: 3476: 3472: 3467: 3460: 3454: 3447: 3442: 3435: 3430: 3423: 3422:Lafaye (1976) 3418: 3411: 3406: 3399: 3395: 3390: 3383: 3382:Phelan (1970) 3378: 3371: 3365: 3358: 3353: 3346: 3342: 3338: 3332: 3325: 3324:Phelan (1970) 3321: 3320:Lafaye (1976) 3315: 3308: 3307:Phelan (1970) 3303: 3296: 3291: 3284: 3279: 3273:, p. 238 3272: 3271:Lafaye (1976) 3267: 3265: 3257: 3252: 3245: 3241: 3240:Lafaye (1976) 3235: 3226: 3219: 3215: 3209: 3202: 3201: 3196: 3190: 3183: 3178: 3172: 3171: 3165: 3159:, p. 94. 3158: 3154: 3153:Lafaye (1976) 3148: 3139: 3132: 3128: 3124: 3118: 3111: 3106: 3099: 3094: 3087: 3082: 3076: 3072: 3068: 3064: 3058: 3051: 3047: 3042: 3035: 3030: 3023: 3019: 3015: 3012: 3006: 2999: 2994: 2985: 2978: 2972: 2966:, p. 138 2965: 2960: 2951: 2942: 2933: 2926: 2921: 2914: 2909: 2901: 2895: 2888: 2883: 2876: 2871: 2864: 2860: 2855: 2849:, p. 222 2848: 2843: 2837:, p. 221 2836: 2831: 2824: 2819: 2812: 2808: 2805: 2800: 2794:, p. 76. 2793: 2789: 2785: 2781: 2776: 2770:, p. 109 2769: 2764: 2757: 2752: 2746:, p. 102 2745: 2740: 2733: 2729: 2724: 2717: 2713: 2709: 2706: 2701: 2694: 2691: 2687: 2683: 2678: 2671: 2665: 2658: 2653: 2651: 2643: 2637: 2628: 2621: 2616: 2609: 2605: 2600: 2593: 2587: 2580: 2576: 2570: 2561: 2554: 2548: 2541: 2537: 2531: 2524: 2520: 2515: 2506: 2499: 2495: 2491: 2487: 2481: 2474: 2468: 2461: 2457: 2456: 2449: 2442: 2436: 2430:, p. 132 2429: 2424: 2417: 2412: 2405: 2400: 2391: 2382: 2375: 2370: 2364: 2360: 2354: 2347: 2342: 2335: 2330: 2323: 2317: 2308: 2301: 2296: 2289: 2284: 2277: 2273: 2270:As quoted in 2267: 2260: 2256: 2251: 2244: 2240: 2237: 2232: 2225: 2219: 2212: 2206: 2198: 2192: 2188: 2187: 2179: 2172: 2168: 2163: 2156: 2152: 2147: 2140: 2136: 2131: 2124: 2120: 2116: 2113: 2108: 2101: 2096: 2089: 2083: 2076: 2073: 2068: 2064: 2051: 2045: 2036: 2029: 2023: 2017:, p. 2). 2016: 2012: 2011:Miles Philips 2008: 2004: 2000: 1996: 1990: 1983: 1979: 1975: 1969: 1962: 1956: 1947: 1940: 1936: 1930: 1921: 1911: 1904: 1900: 1894: 1885: 1878: 1871: 1863: 1859: 1855: 1849: 1842: 1841:Nican Mopohua 1838: 1832: 1825: 1820: 1816: 1812: 1808: 1802: 1792: 1782: 1775: 1771: 1766: 1759: 1755: 1749: 1742: 1738: 1737:Nican Mopohua 1734: 1730: 1729:Nican Mopohua 1724: 1717: 1713: 1712:Nican Mopohua 1707: 1700: 1699:Nican Mopohua 1693: 1686: 1682: 1681:Nican Mopohua 1676: 1669: 1665: 1661: 1658: 1653: 1644: 1635: 1628: 1622: 1615: 1609: 1602: 1598: 1592: 1583: 1574: 1565: 1558: 1555:theory); see 1554: 1549: 1545: 1544:Nican Mopohua 1539: 1530: 1521: 1515:saint (2012). 1514: 1510: 1507: 1503: 1499: 1495: 1490: 1480: 1473: 1470: 1466: 1465: 1458: 1451: 1447: 1446: 1438: 1434: 1424: 1421: 1420: 1414: 1410: 1408: 1402: 1398: 1394: 1390: 1388: 1387:Nican Mopohua 1382: 1378: 1372: 1371: 1366: 1361: 1352: 1347: 1342: 1339: 1324: 1322: 1318: 1314: 1303: 1300: 1296: 1292: 1288: 1284: 1280: 1274: 1272: 1267: 1263: 1259: 1255: 1251: 1247: 1243: 1232: 1229: 1225: 1221: 1216: 1212: 1208: 1204: 1203:Conceptionist 1193: 1191: 1180: 1171: 1168: 1164: 1158: 1156: 1152: 1148: 1144: 1135: 1131: 1122: 1120: 1116: 1111: 1107: 1106: 1101: 1097: 1093: 1089: 1085: 1078: 1072: 1070: 1066: 1062: 1057: 1056: 1048: 1043: 1040: 1039:Testificación 1036: 1032: 1028: 1023: 1022:Nican Mopohua 1019: 1015: 1011: 1010: 1009:Nican Mopohua 1005: 1004: 999: 991: 985: 982: 981:Nican Mopohua 978: 974: 973:Nican Mopohua 970: 966: 965: 964:Nican Mopohua 961:words as the 959: 955: 951: 947: 946: 938: 933: 927: 926:Nican Mopohua 922: 920: 916: 911: 907: 906: 901: 897: 893: 889: 885: 881: 877: 873: 872:New Jerusalem 866: 855: 853: 848: 845: 844: 839: 834: 832: 827: 819: 815: 814: 808: 804: 802: 791: 788: 780: 770: 764: 760: 759: 754:This article 752: 743: 742: 734: 732: 728: 727: 726:Nican Mopohua 722: 717: 713: 709: 703: 701: 692: 691: 686: 685:Ramon Novarro 682: 673: 664: 662: 657: 653: 649: 645: 641: 633:Beatification 630: 628: 623: 619: 614: 606: 601: 592: 583: 580: 575: 564: 561: 553: 550:, etching by 549: 544: 540: 532: 523: 521: 516: 506: 504: 500: 495: 493: 492: 491:Nican Mopohua 487: 486:Nican Mopohua 483: 482:Nican Mopohua 479: 475: 474:Nican Mopohua 471: 470: 465: 461: 460: 459:Nican mopohua 451: 446: 434: 430: 427: 426: 420: 416: 413: 409: 408:Nican Mopohua 405: 404: 399: 396: 395: 394: 389: 384: 380: 378: 367: 365: 360: 355: 352: 348: 344: 340: 331: 322: 320: 316: 312: 308: 304: 299: 297: 293: 289: 285: 284: 278: 276: 275: 270: 266: 262: 258: 254: 250: 246: 243: 238: 230: 226: 218: 215: 213: 209: 205: 201: 198: 196: 192: 188: 186: 182: 178: 175: 169: 165: 163: 159: 156: 152: 148: 145:May 6, 1990, 144: 142: 138: 135: 132: 128: 121: 117: 113: 108: 104: 99: 93: 89: 85: 78: 74: 69: 65: 60: 55: 47: 42: 37: 33: 19: 4458: 4450: 4426: 4418: 4415:(1649 tract) 4410: 4402: 4322: 4172: 4160: 4139:, an online 4136: 4129: 4122: 4115: 4104: 4100: 4089: 4078: 4071: 4054: 4047:The Americas 4046: 4039: 4035: 4017: 3985: 3975: 3958: 3948: 3941: 3923: 3909: 3880: 3872: 3852: 3842: 3835: 3824: 3804: 3783: 3775: 3764: 3753: 3742: 3731: 3723: 3714: 3703: 3692: 3682: 3666: 3658: 3650: 3646: 3630: 3625: 3617: 3612: 3600: 3595:, p. 57 3588: 3583:, p. 65 3576: 3564: 3552: 3536: 3527: 3511: 3504:Poole (1995) 3500:Poole (1995) 3494: 3482: 3475:Poole (1995) 3470: 3466: 3458: 3453: 3448:, p. 78 3446:Poole (1995) 3441: 3429: 3417: 3405: 3397: 3394:Poole (1995) 3389: 3384:, p. 51 3377: 3369: 3364: 3352: 3344: 3340: 3336: 3331: 3314: 3302: 3290: 3278: 3251: 3243: 3234: 3225: 3218:Poole (1995) 3213: 3208: 3199: 3189: 3184:, p. 58 3182:Poole (1995) 3177: 3169: 3164: 3157:Poole (1995) 3147: 3138: 3117: 3105: 3093: 3081: 3074: 3066: 3057: 3049: 3041: 3029: 3005: 2993: 2984: 2977:Poole (1995) 2971: 2964:Poole (1995) 2959: 2950: 2941: 2932: 2920: 2915:, p. 81 2908: 2899: 2894: 2889:, p. 89 2882: 2875:Poole (1995) 2870: 2859:Poole (1995) 2854: 2847:Poole (1995) 2842: 2835:Poole (1995) 2830: 2818: 2803: 2799: 2788:Poole (1995) 2783: 2775: 2768:Poole (1995) 2763: 2758:, p. 74 2751: 2744:Poole (1995) 2739: 2731: 2723: 2715: 2700: 2689: 2685: 2677: 2669: 2664: 2656: 2636: 2627: 2615: 2607: 2603: 2599: 2591: 2586: 2578: 2569: 2560: 2552: 2547: 2539: 2535: 2530: 2522: 2514: 2505: 2497: 2493: 2485: 2480: 2472: 2467: 2454: 2448: 2443:, nn. 22, 24 2440: 2435: 2423: 2411: 2399: 2390: 2381: 2369: 2362: 2353: 2341: 2334:Poole (1995) 2329: 2316: 2307: 2302:, p. 57 2300:Poole (1995) 2295: 2283: 2275: 2266: 2254: 2250: 2231: 2218: 2205: 2185: 2178: 2170: 2162: 2154: 2146: 2138: 2130: 2122: 2107: 2095: 2082: 2074: 2067: 2049: 2044: 2035: 2022: 2007:Poole (1995) 1994: 1989: 1977: 1974:Poole (1995) 1968: 1955: 1946: 1935:Poole (1995) 1929: 1920: 1910: 1898: 1893: 1884: 1876: 1870: 1848: 1840: 1831: 1814: 1801: 1791: 1781: 1773: 1769: 1765: 1748: 1740: 1736: 1732: 1728: 1723: 1715: 1711: 1706: 1698: 1692: 1684: 1680: 1675: 1660:Poole (1995) 1656: 1652: 1643: 1634: 1627:Poole (1995) 1621: 1613: 1612:Part of the 1608: 1596: 1591: 1582: 1573: 1564: 1552: 1547: 1543: 1538: 1529: 1520: 1494:Rose of Lima 1489: 1479: 1468: 1463: 1457: 1442: 1437: 1411: 1406: 1404: 1400: 1396: 1392: 1386: 1384: 1380: 1375: 1369: 1349: 1344: 1337: 1335: 1309: 1294: 1290: 1282: 1275: 1249: 1238: 1199: 1186: 1177: 1166: 1159: 1154: 1147:Tenochtítlan 1139: 1115:Azcapotzalco 1109: 1103: 1099: 1083: 1081: 1076: 1064: 1053: 1051: 1046: 1038: 1030: 1021: 1013: 1007: 1001: 997: 994: 989: 980: 972: 968: 962: 943: 941: 936: 925: 918: 903: 899: 895: 887: 869: 864: 849: 841: 835: 822: 811: 798: 783: 774: 767:Please help 755: 724: 715: 711: 707: 704: 696: 688: 676:Canonization 670: 651: 643: 639: 636: 613:canonization 610: 589: 570: 557: 547: 546:Juan Diego, 538: 529: 512: 496: 489: 485: 481: 477: 473: 467: 457: 455: 449: 432: 423: 411: 407: 401: 392: 373: 370:Main sources 354:missionaries 347:canonization 336: 309:in 1990 and 300: 281: 279: 272: 228: 224: 223: 92:Aztec Empire 88:Tenochtitlan 63: 4523:1548 deaths 4518:1474 births 4463:(1942 film) 4455:(1917 film) 4431:(1756 book) 4407:(1648 book) 4384:Historicity 4246:Catholicism 4064:Other links 2290:, p. 1 1915:Tlatelolco. 1553:poor prince 1448:, with his 1443:Juan Diego 1061:Cuauhtitlán 886:. Entitled 880:Mount Horeb 843:Il Giornale 515:Virgin Mary 339:Cuauhtitlan 319:Mexico City 313:in 2002 by 151:Mexico City 116:Mexico City 84:Cuauhtitlán 4512:Categories 4323:Juan Diego 4200:Juan Diego 4173:Commonweal 4163:, México, 4116:Commonweal 4094:NCR Online 4083:NCR Online 3457:Mendieta, 2686:La Jornada 2060:References 2005:quoted in 1509:Algonquian 1450:indigenous 1317:chapter 12 1136:(interior) 731:consistory 661:Urban VIII 622:Postulator 620:, named a 499:Franciscan 351:Franciscan 229:Juan Diego 195:Attributes 189:December 9 4467:Tonantzin 4234:Biography 4101:Historias 3048:, cap. X 2900:Felicidad 2672:, Vol. IV 2155:The Times 2003:Philip II 1877:Encuentro 1815:sostituto 1363:Image of 1183:Post-1548 1088:Barcelona 863:Sánchez, 716:Encuentro 712:Encuentro 325:Biography 311:canonized 307:beatified 305:. He was 274:tilmahtli 212:Patronage 202:with the 162:Canonized 141:Beatified 120:New Spain 4144:Archived 4016:(1995). 4006:76-99486 3889:Archived 3794:Archived 3710:website. 3309:, passim 3014:Archived 2708:Archived 2239:Archived 2115:Archived 2028:Tlaxcala 1754:Cristero 1417:See also 1211:Veracruz 1196:Pre-1548 910:miracles 810:Copy of 777:May 2018 667:Miracles 359:chastity 4452:Tepeyac 4439:Related 4208:Portals 4182:(2005). 4111:(2001). 3618:oración 2716:Notimex 2494:Positio 1739:in the 1506:Mohawk- 1319:of the 1289:(whose 1281:(whose 1262:Jesuits 1224:Texcoco 1207:Durango 1119:Tepeyac 1035:Nahuatl 1018:Seville 958:Nahuatl 950:Nahuatl 652:Positio 644:Positio 640:Positio 503:Tepeyac 464:Nahuatl 288:Spanish 263:, then 257:Tepeyac 245:peasant 206:, roses 112:Tepeyac 4393:(1548) 4351:Places 4316:People 4310:(1531) 4258:Mexico 4222:Saints 4167:(1986) 4150:(2007) 4024: 4004: 3994: 3969:online 3930: 3861: 3533:homily 3244:passim 3067:passim 3050:passim 2642:Homily 2475:, n.24 2193: 2088:homily 1995:Imagen 1978:juntas 1899:et al. 1716:Imagen 1092:Madrid 915:Puebla 693:(1942) 267:. The 174:shrine 172:Major 98:Mexico 70:, 1752 68:Miguel 3629:See, 2732:Zenit 2573:See: 2171:Zenit 2139:Zenit 2048:See, 1813:then 1786:1970. 1595:See, 1429:Notes 1370:tilma 1215:adobe 905:tilma 876:Moses 756:uses 242:Nahua 200:Tilma 185:Feast 46:Saint 4165:UNAM 4022:ISBN 4002:LCCN 3992:ISBN 3928:ISBN 3859:ISBN 3318:See 2804:e.g. 2540:s.v. 2357:See 2191:ISBN 1972:See 1752:The 1625:cf. 1256:and 1090:and 1031:mapa 603:The 400:The 247:and 106:Died 81:1474 76:Born 4306:in 4081:, ( 4040:q.v 3633:., 3631:e.g 3398:e.g 3075:etc 2690:cf. 2255:e.g 2050:e.g 1997:at 1770:cf. 1657:Cf. 1599:., 1597:e.g 1469:cf. 878:at 153:by 66:by 4514:: 4000:. 3834:, 3653:. 3651:cf 3537:cf 3396:, 3339:, 3263:^ 2786:. 2784:cf 2730:, 2714:, 2684:, 2649:^ 2604:cf 2257:. 2169:, 2153:, 2137:, 2121:, 1796:5. 1071:. 629:. 505:. 290:: 149:, 118:, 114:, 90:, 86:, 4287:e 4280:t 4273:v 4210:: 4092:( 4042:; 4030:. 4008:. 3971:. 3936:. 3905:. 3895:; 3867:. 3749:. 3203:. 2610:. 2555:. 2462:. 2199:. 1743:. 1718:. 790:) 784:( 779:) 775:( 771:. 428:. 231:( 100:) 38:. 20:)

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