Our Lady of Guadalupe
|Our Lady of Guadalupe|
|Location||Tepeyac Hill, Mexico City|
|Date||12 December 1531|
|Witness||Saint Juan Diego|
|Holy See approval||25 May 1754, during the Pontificate of Pope Benedict XIV|
|Shrine||Basilica of Our Lady of Guadalupe, Tepeyac Hill, Mexico City, Mexico.|
Our Lady of Guadalupe (Spanish: Nuestra Señora de Guadalupe), also known as the Virgin of Guadalupe (Spanish: Virgen de Guadalupe), is a title of the Virgin Mary associated with a celebrated pictorial image housed in the Basilica of Our Lady of Guadalupe in México City.
Official Catholic accounts state that on the morning of December 9, 1531, Juan Diego saw an apparition of a young girl at the Hill of Tepeyac, near Mexico City. Speaking to him in Nahuatl, the girl asked that a church be built at that site in her honor; from her words, Juan Diego recognized the girl as the Virgin Mary. Diego told his story to the Spanish Archbishop of Mexico City, Fray Juan de Zumárraga, who instructed him to return to Tepeyac Hill, and ask the "lady" for a miraculous sign to prove her identity. The first sign was the Virgin healing Juan's uncle. The Virgin told Juan Diego to gather flowers from the top of Tepeyac Hill. Although December was very late in the growing season for flowers to bloom, Juan Diego found Castilian roses, not native to Mexico, on the normally barren hilltop. The Virgin arranged these in his peasant cloak or tilma. When Juan Diego opened his cloak before Bishop Zumárraga on December 12, the flowers fell to the floor, and on the fabric was the image of the Virgin of Guadalupe.1
Juan Diego was canonised in 2002, and his tilma is displayed in the Basilica of Our Lady of Guadalupe, the most visited Marian shrine in the world.2 The representation of the Virgin on the tilma is Mexico’s most popular religious and cultural image, and under this title the Virgin has been acclaimed as "Queen of Mexico",3 "Patroness of the Americas", "Empress of Latin America", and "Protectress of Unborn Children" (the latter three given by Pope John Paul II in 1999).456 Under this title, she was also proclaimed "Heavenly Patroness of the Philippines" in 1935, a designation revised by Pope Pius XII in 1942.
- 1 Name
- 2 History
- 3 Technical analyses
- 4 Religious significance
- 5 Cultural significance
- 6 Roman Catholic Church
- 7 See also
- 8 References
- 9 External links
In the earliest account of the apparition, the Nican Mopohua, written in the Nahuatl language around 1556,7 the Virgin Mary tells Juan Bernardino, the uncle of Juan Diego, that the image left on the tilma is to be known by the name "the Perfect Virgin, Holy Mary of Guadalupe."8
Scholars do not have a consensus as to how the name "Guadalupe" was ascribed to the image.9 Some believe that the Spanish transcribed or transliterated a Nahuatl name, as the site had long been an important sacred spot. The second is that the Spanish name Guadalupe, like the Spanish Our Lady of Guadalupe, Extremadura, is the original name.
The first theory to promote a Nahuatl origin was that of Luis Becerra Tanco.9 In his 1675 work Felicidad de Mexico, Becerra Tanco claimed that Juan Bernardino and Juan Diego would not have been able to understand the name Guadalupe because the "d" and "g" sounds do not exist in Nahuatl. He proposed two Nahuatl alternative names that sound similar to "Guadalupe", Tecuatlanopeuh [tekʷat͡ɬaˈnopeʍ], "she whose origins were in the rocky summit", and Tecuantlaxopeuh [tekʷant͡ɬaˈʃopeʍ], "she who banishes those who devoured us."9
Ondina and Justo Gonzalez suggest that the name is a Spanish version of the Nahuatl term, Coātlaxopeuh [koaːt͡ɬaˈʃopeʍ], meaning “the one who crushes the serpent,” and that it may be referring to the feathered serpent Quetzalcoatl. In addition, Mary was portrayed in European art as crushing the serpent of the Garden of Eden.10
The theory promoting the Spanish language origin of the name claims that:
- Juan Diego and Juan Bernardino would have been familiar with the Spanish language "g" and "d" sounds since their baptismal names contain those sounds.
- There is no documentation of any other name for the Virgin during the almost 144 years between the apparition being recorded in 1531 and Becerra Tanco's proposed theory in 1675.
- Documents written by contemporary Spaniards and Franciscan friars argue that for the name to be changed to a native name, such as Tepeaca or Tepeaquilla, would not make sense if a Nahuatl name were already in use, and suggest the Spanish Guadalupe was the original.9
Following the Conquest in 1519–21, the Spanish destroyed a temple of the mother-goddess Tonantzin at Tepeyac outside Mexico City, and built a chapel dedicated to the Virgin on the site. Newly converted Indians continued to come from afar to worship there, often addressing the Virgin Mary as Tonantzin.11
The painting was first noted in records in 1556, dating from a sermon by Alonso de Montúfar, the Dominican Archbishop of México, who commended popular devotion to "Our Lady of Guadalupe," referring to a painting on cloth (a tilma) in the chapel of the Virgin Mary at Tepeyac, where certain miracles had occurred. Days later Francisco de Bustamante, head of the Colony's Franciscans who had custody of the chapel at Tepeyac, delivered a sermon before the Viceroy. He expressed concern that the Archbishop was promoting a superstitious regard for a painting by a native artist:
"The devotion at the chapel . . to which they have given the name Guadalupe was prejudicial to the Indians because they believed that the image itself worked miracles, contrary to what the missionary friars had been teaching them, and because many were disappointed when it did not."12
The next day Archbishop Montúfar opened an inquiry into the matter. The Franciscans repeated their position that the image encouraged idolatry and superstition, and four witnesses testified to Bustamante's claim that the image was painted by an Indian (one person testified that Bustamante had said it was painted "yesterday" and another said that Bustamanate had named the Indian Marcos as the painter.13 The Dominicans favored allowing the Aztecs to venerate the Virgin of Guadalupe, as supported by the Archbishop. He decided to end the Franciscan custody of the shrine14 and had the tilma mounted and displayed within a much enlarged church.15
The first extended account of the image and apparitions was reported in Imagen de la Virgen Maria, Madre de Dios de Guadalupe, published in 1648 by Miguel Sánchez, a diocesan priest of Mexico City.16 Luis Lasso de la Vega wrote a 36-page tract in Nahuatl language, Huei tlamahuiçoltica ("The Great Event"), which was published in 1649 and is similar to Sánchez's narrative. This tract contains Nican mopohua ("Here it is recounted"), a text about the Virgin which contains the story of the apparitions and the supernatural origin of the image. The sections: Nican motecpana ("Here is an ordered account"), describes 14 miracles connected with Our Lady of Guadalupe, and Nican tlantica ("Here ends"), gives an account of the Virgin in New Spain.17
Such accounts of the image increased interest in the peasant Juan Diego, who had the original vision. In 1666 the Church, with the intention of establishing a feast day in his name, began gathering information from people who reported having known him. In 1723 a formal investigation into his life was ordered, and more data was gathered to support veneration. In the late 20th century, Pope John Paul II took a special interest in saints and in non-European Catholics. During his leadership in 1987, the Congregation for the Causes of Saints declared Juan Diego "venerable." With the internal church process completed, on May 6, 1990, the Pope announced the beatification of Juan Diego during a Mass at the Basilica of Our Lady of Guadalupe in Mexico City, when he was declared “protector and advocate of the indigenous peoples," with December 9 established as his feast day.
Historians and theologians began to question the quality of the evidence regarding Juan Diego. The writings of bishop Zumárraga, into whose hands he purportedly delivered the miraculous image, do not refer to him or the event. The record of the 1556 ecclesiastical inquiry omits him, and he is not mentioned in documentation before the mid-17th century. Doubts as to his reality were not new: in 1883 Joaquín García Icazbalceta, historian and biographer of Zumárraga, in a confidential report on the Lady of Guadalupe for Bishop Labastida, was hesitant to support the story of the vision. He concluded that Juan Diego had not existed.18 In 1996 the 83-year-old abbot of the Basilica of Guadalupe, Guillermo Schulenburg, was forced to resign following an interview published in the Catholic magazine Ixthus, in which he was quoted as saying that Juan Diego was "a symbol, not a reality."19
In 1995, Father Xavier Escalada, a Jesuit writing an encyclopedia of the Guadalupan legend, produced a deer-skin codex, (Codex Escalada), which illustrated an account of the vision and the life and death of Juan Diego. Previously unknown, the document was dated 1548, within the lifetime of those who had known Juan Diego. It bore the signatures of two respected 16th-century scholar-priests, Antonio Valeriano and Bernardino de Sahagún, which are considered to verify its contents.20 Some scholars remained unconvinced, describing the discovery of the Codex as "rather like finding a picture of St. Paul's vision of Christ on the road to Damascus, drawn by St. Luke and signed by St. Peter."21 With this evidence, the Church declared Diego a saint in 2002, named Saint Juan Diego Cuauhtlatoatzin.
Neither the fabric ("the support") nor the image (together, "the tilma") has been analyzed using the full range of resources now available to museum conservationists. Four technical studies were conducted between 1751–2 and 1982. Of these, the findings of at least three have been published. Each study required the permission of the custodians of the tilma in the Basilica. However, Callahan's study was taken at the initiative of a third party: the custodians did not know in advance what his research would reveal.
Studies conducted between 1751–52 and 1982:
- MC – in 1756 a prominent artist, Miguel Cabrera, published a report entitled "Maravilla Americana," containing the results of the ocular and manual inspections by him and six other painters in 1751 and 1752.22
- G – José Antonio Flores Gómez, an art restorer, discussed in a 2002 interview with the Mexican journal Proceso, certain technical issues relative to the tilma. He had worked on it in 1947 and 1973.23
- PC – in 1979 Philip Callahan, (biophysicist, USDA entomologist, NASA consultant) specializing in infrared imaging, was allowed direct access to visually inspect, and photograph, the image. He took numerous infrared photographs of the front of the tilma. Taking notes that were later published, his assistant noted that the original art work was neither cracked nor flaked, while later additions (gold leaf, silver plating the moon) showed serious signs of wear, if not complete deterioration. Callahan could not explain the excellent state of preservation of the un-retouched areas of the image on the tilma, particularly the upper two-thirds of the image. His findings, with photographs, were published in 1981.24
- R – In 2002 Proceso published an interview with José Sol Rosales, formerly director of the Center for the Conservation and Listing of Heritage Artifacts (Patrimonio Artístico Mueble) of the National Institute of Fine Arts (INBA) in México City. the article included extracts from a report which Rosales had written in 1982 of his findings from his inspection of the tilma that year using raking and UV light. It was done at low magnification with a stereo microscope of the type used for surgery.25
Summary conclusions ("contra" indicates a contrary finding)
- (1) Support: The material of the support is soft to the touch (almost silken: MC; something like cotton: G) but to the eye it suggested a coarse weave of palm threads called "pita" or the rough fiber called "cotense" (MC), or a hemp and linen mixture (R). It was traditionally held to be made from ixtle, an agave fiber.
- (2) Ground, or primer: R asserted (MC and PC contra) by ocular examination that the tilma was primed, though with primer "applied irregularly." R does not clarify whether his observed "irregular" application entails that majorly the entire tilma was primed, or just certain areas – such as those areas of the tilma extrinsic to the image – where PC agrees had later additions. MC, alternatively, observed that the image had soaked through to the reverse of the tilma.26
- (3) Under-drawing: PC asserted there was no under-drawing.
- (4) Brush-work: R suggested (PC contra) there was some visible brushwork on the original image, but in a minute area of the image ("her eyes, including the irises, have outlines, apparently applied by a brush").
- (5) Condition of the surface layer: PC reports that the un retouched portions of the image, particularly the blue mantle and the face, are in a very good state of preservation, with no flaking or peeling. The three most recent inspections (G, PC and R) agree (i) that additions have been made to the image (gold leaf added to the sun's rays-which has flaked off; silver paint or other material to depict the moon - which has discolored; and the re-construction or addition of the angel supporting the Marian image), and (ii) that portions of the original image have been abraded and re-touched in places. Some flaking is visible, though only in retouched areas (mostly along the line of the vertical seam, or at passages considered to be later additions).
- (6) Varnish: The tilma has never been varnished.
- (7) Binding Medium: R provisionally identified the pigments and binding medium (distemper) as consistent with 16th-century methods of painting sargas (MC, PC contra for different reasons), but the color values and luminosity are exceptional.
- The technique of painting on fabric with water-soluble pigments (with or without primer or ground) is well-attested. The binding medium is generally animal glue or gum arabic (see: Distemper). Such an artifact is variously discussed in the literature as a tüchlein or sarga.27 Tüchlein paintings are very fragile, and are not well preserved,28 so the tilma's color values and state of preservation are exceptional.
The iconography of the Virgin is fully Catholic:29 Miguel Sanchez, the author of the 1648 tract Imagen de la Virgen María, described her as the Woman of the Apocalypse from the New Testament's Revelation 12:1, "clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars,".2130 "[W]hat is rarely mentioned is that the frame which surrounded the canvas was lowered to leave almost no space above the Virgin's head, thereby obscuring the effects of the erasure."31 She is described as a representation of the Immaculate Conception.21
Virgil Elizondo says the image also had layers of meaning for the indigenous people of Mexico, which contributed to her popularity.32 Her blue-green mantle was the color reserved for the divine couple Ometecuhtli and Omecihuatl;33 her belt is interpreted as a sign of pregnancy; and a cross-shaped image, symbolizing the cosmos and called nahui-ollin, is inscribed beneath the image's sash.34 She was called "mother of maguey,"35 the source of the sacred beverage pulque.36 Pulque was also known as "the milk of the Virgin."37 The rays of light surrounding her are seen to also represent maguey spines.35
Nuestra Señora de Guadalupe is recognized as a symbol of Catholic Mexicans. Miguel Sánchez, the author of the first Spanish language account of the vision, identified Guadalupe as Revelation's Woman of the Apocalypse, and said:
"...this New World has been won and conquered by the hand of the Virgin Mary ... [who had] prepared, disposed, and contrived her exquisite likeness in this her Mexican land, which was conquered for such a glorious purpose, won that there should appear so Mexican an image."21page needed
Throughout the Mexican national history of the 19th and 20th centuries, the Guadalupan name and image have been unifying national symbols; the first President of Mexico (1824–29) changed his name from José Miguel Ramón Adaucto Fernández y Félix to Guadalupe Victoria in honor of the Virgin of Guadalupe. Father Miguel Hidalgo, in the Mexican War of Independence (1810), and Emiliano Zapata, in the Mexican Revolution (1910), led their respective armed forces with Guadalupan flags emblazoned with an image of Our Lady of Guadalupe. In 1999, the Church officially proclaimed her the Patroness of the Americas, the Empress of Latin America, and the Protectress of Unborn Children.4
In 1810 Miguel Hidalgo y Costilla initiated the bid for Mexican independence with his Grito de Dolores, with the cry "Death to the Spaniards and long live the Virgin of Guadalupe!" When Hidalgo's mestizo-indigenous army attacked Guanajuato and Valladolid, they placed "the image of the Virgin of Guadalupe, which was the insignia of their enterprise, on sticks or on reeds painted different colors" and "they all wore a print of the Virgin on their hats."38 After Hidalgo's death leadership of the revolution fell to a zambo/mestizo priest named José María Morelos, who led insurgent troops in the Mexican south. Morelos adopted the Virgin as the seal of his Congress of Chilpancingo, inscribing her feast day into the Chilpancingo constitution and declaring that Guadalupe was the power behind his victories:
New Spain puts less faith in its own efforts than in the power of God and the intercession of its Blessed Mother, who appeared within the precincts of Tepeyac as the miraculous image of Guadalupe that had come to comfort us, defend us, visibly be our protection.38
Simón Bolívar noticed the Guadalupan theme in these uprisings, and shortly before Morelos's execution in 1815 wrote: "the leaders of the independence struggle have put fanaticism to use by proclaiming the famous Virgin of Guadalupe as the queen of the patriots, praying to her in times of hardship and displaying her on their flags ... the veneration for this image in Mexico far exceeds the greatest reverence that the shrewdest prophet might inspire."21 One of Morelos's officers, José Miguel Fernández y Félix, would later become the first president of Mexico, even changing his name to Guadalupe Victoria.38
In 1912, Emiliano Zapata's peasant army rose out of the south against the government of Francisco Madero. Though Zapata's rebel forces were primarily interested in land reform – "tierra y libertad" ('land and liberty') was the slogan of the uprising – when his peasant troops penetrated Mexico City they carried Guadalupan banners.39 More recently, the contemporary Zapatista National Liberation Army (EZLN) named their "mobile city" in honor of the Virgin: it is called Guadalupe Tepeyac. EZLN spokesperson Subcomandante Marcos wrote a humorous letter in 1995 describing the EZLN bickering over what to do with a Guadalupe statue they had received as a gift.40
"The Aztecs ... had an elaborate, coherent symbolic system for making sense of their lives. When this was destroyed by the Spaniards, something new was needed to fill the void and make sense of New Spain ... the image of Guadalupe served that purpose."41
Hernán Cortés, the Conquistador who overthrew the Aztec empire in 1521, was a native of Extremadura, home to Our Lady of Guadalupe. By the 16th century the Extremadura Guadalupe, a statue of the Virgin said to be carved by Saint Luke the Evangelist, was already a national icon. It was found at the beginning of the 14th century when the Virgin appeared to a humble shepherd and ordered him to dig at the site of the apparition. The recovered Virgin then miraculously helped to expel the Moors from Spain, and her small shrine evolved into the great Guadalupe monastery. One of the more remarkable attributes of the Guadalupe of Extremadura is that she is dark, like the Americans, and thus she became the perfect icon for the missionaries who followed Cortés to convert the natives to Christianity.15
According to the traditional account, the name of Guadalupe was chosen by the Virgin herself when she appeared on the hill outside Mexico City in 1531, ten years after the Conquest.42 According to secular history, in 1555 Bishop Alonso de Montúfar commissioned a Virgin of Guadalupe from a native artist, who gave her the dark skin which his own people shared with the famous Extremadura Virgin.15 Whatever the connection between the Mexican and her older Spanish namesake, the fused iconography of the Virgin and the indigenous Nahua goddess Tonantzin provided a way for 16th-century Spaniards to gain converts among the indigenous population, while simultaneously allowing 16th-century Mexicans to continue the practice of their native religion.43
Guadalupe continues to be a mixture of the cultures which blended to form Mexico, both racially and religiously,44 "the first mestiza",45 or "the first Mexican".46 "bringing together people of distinct cultural heritages, while at the same time affirming their distinctness."47 As Jacques Lafaye wrote in Quetzalcoatl and Guadalupe, "as the Christians built their first churches with the rubble and the columns of the ancient pagan temples, so they often borrowed pagan customs for their own cult purposes."48 The author Judy King asserts that Guadalupe is a "common denominator" uniting Mexicans. Writing that Mexico is composed of a vast patchwork of differences – linguistic, ethnic, and class-based – King says "The Virgin of Guadalupe is the rubber band that binds this disparate nation into a whole."46 The Mexican novelist Carlos Fuentes once said that "you cannot truly be considered a Mexican unless you believe in the Virgin of Guadalupe."49 Nobel Literature laureate Octavio Paz wrote in 1974 that "the Mexican people, after more than two centuries of experiments, have faith only in the Virgin of Guadalupe and the National Lottery".50
Our Lady of Guadalupe, Juan Diego, and the tilma have been investigated through film several times in recent history. One of the most notable and thorough filmic investigations of the film was done by director Tim Watkins in the 2013 film The Blood & The Rose.51 Documentarians have been portraying the message of Our Lady of Guadalupe since the 1990s in an attempt to bring the message of the apparition to the North American audience.
Roman Catholic sources claim many miraculous and supernatural properties for the image such as that the tilma has maintained its structural integrity over nearly 500 years, while replicas normally last only about 15 years before suffering degradation;52 that it repaired itself with no external help after a 1791 ammonia spill that did considerable damage, and that on 14 November 1921 a bomb damaged the altar, but left the icon unharmed.53
Then in 1929 and 1951 photographers found a figure reflected in the Virgin's eyes; upon inspection they said that the reflection was tripled in what is called the Purkinje effect, commonly found in human eyes.54 An ophthalmologist, Dr. Jose Aste Tonsmann, later enlarged an image of the Virgin's eyes by 2500x and claimed to have found not only the aforementioned single figure, but images of all the witnesses present when the tilma was first revealed before Zumárraga in 1531, plus a small family group of mother, father, and a group of children, in the center of the Virgin's eyes, fourteen people in all.55
Numerous Catholic websites repeat an unsourced claim56 that in 1936 biochemist Richard Kuhn analyzed a sample of the fabric and announced that the pigments used were from no known source, whether animal, mineral or vegetable.55 Dr. Philip Serna Callahan, who photographed the icon under infrared light, declared from his photographs that portions of the face, hands, robe, and mantle had been painted in one step, with no sketches or corrections and no visible brush strokes.57
With the Papal Brief Non Est Equidem of May 25, 1754, Pope Benedict XIV declared Our Lady of Guadalupe patron of what was then called New Spain, corresponding to Spanish Central and Northern America, and approved liturgical texts for the Holy Mass and the Breviary in her honor. Pope Leo XIII granted new texts in 1891 and authorized coronation of the image in 1895. Pope Pius X proclaimed her patron of Latin America in 1910. Pope Pius XII declared the Virgin of Guadalupe "Queen of Mexico and Empress of the Americas" in 1945, and "Patroness of the Americas" in 1946. Pope John XXIII invoked her as "Mother of the Americas" in 1961, referring to her as Mother and Teacher of the Faith of All American populations, and in 1966 Pope Paul VI sent a Golden Rose to the shrine.58
On July 16, 1935, Pope Pius XI declared Our Lady of Guadalupe "Heavenly Patroness of the Philippines" and the relative Apostolic Letter was signed by Vatican Secretary of State, Cardinal Eugenio Pacelli (later Pope Pius XII).45960 This was revised on September 12, 1942, when Pope Pius XII, by the Apostolic Letter Impositi Nobis constituted and declared the Blessed Virgin Mary under the title Immaculate Conception as "Principal and Universal Patroness of the Philippine Islands", with Saint Pudentiana and Saint Rose of Lima constituted and declared to be the secondary patronesses.61 Today, the Feast of Our Lady of Guadalupe is still celebrated, and she is especially invoked by the Filipino episcopacy and laity who oppose the legalization of abortion and the passage of the Reproductive Health Bill.
Pope John Paul II visited the shrine in the course of his first journey outside Italy as Pope from January 26–31, 1979, and again when he beatified Juan Diego there on May 6, 1990. In 1992 he dedicated to Our Lady of Guadalupe a chapel within St. Peter's Basilica in the Vatican. At the request of the Special Assembly for the Americas of the Synod of Bishops, he named Our Lady of Guadalupe patron of the Americas on January 22, 1999 (with the result that her liturgical celebration had, throughout the Americas, the rank of solemnity), and visited the shrine again on the following day.
On July 31, 2002, the Pope canonized Juan Diego before a crowd of 12 million, and later that year included in the General Calendar of the Roman Rite, as optional memorials, the liturgical celebrations of Saint Juan Diego Cuauhtlatoatzin (December 9) and Our Lady of Guadalupe (December 12).58
The shrine of the Virgin of Guadalupe is the most visited Catholic pilgrimage destination in the world. Over the Friday and Saturday of December 11 to 12, 2009, a record number of 6.1 million pilgrims visited the Basilica of Guadalupe in Mexico City to commemorate the anniversary of the apparition.62
The Virgin of Guadalupe is considered the Patroness of Mexico and the Continental Americas; she is also venerated by Native Americans, on the account of the devotion calling for the conversion of the Americas. Replicas of the tilma can be found in thousands of churches throughout the world, and numerous parishes bear her name.
Due to a claim that her black girdle indicates pregnancy on the image, the Blessed Virgin Mary, under this title is popularly invoked as Patroness of the Unborn and a common image for the Pro-Life movement.
- The Basilica of Guadalupe, the shrine founded on the original site on Tepeyac Hill in Mexico City
- The Basílica of Guadalupe in Monterrey, Nuevo León, Mexico
- The Cathedral of Our Lady of Guadalupe in Zamora, Michoacán, Mexico.
- The Cathedral Santuario de Guadalupe in Dallas, Texas, United States.
- The Shrine of Our Lady of Guadalupe in La Crosse, Wisconsin, United States.
- The Cathedral of Our Lady of Guadalupe, Canelones, Uruguay
- The Shrine of Our Lady of Guadalupe in Des Plaines, Illinois, United States.
- The National Shrine of Our Lady of Guadalupe in Makati City, Philippines.
- English translation of the account in Nahuatl
- "Virgen de Guadalupe". Mariologia.org. Retrieved 2012-08-13.dead link
- "Basílica de Guadalupe | Comentario al Nican Mopohua". Virgendeguadalupe.org.mx. Retrieved 2012-08-13.
- "Nican Mopohua: Here It Is Told,", p. 208, UC San Diego
- Anderson Carl and Chavez Eduardo, Our Lady of Guadalupe: Mother of the Civilization of Love, Doubleday, New York, 2009, p. 205. See note number 40.
- González, Ondina E. and Justo L. González, Christianity in Latin America: A History, p. 59, Cambridge University Press, 2008
- D. A. Brading, Mexican Phoenix: Our Lady of Guadalupe, (Cambridge University Press, 2001,) pp.1–2
- name="poole", p.60
- name="poole", pp.60-62
- Francis Johnston, The Wonder of Guadalupe, TAN Books, 1981, p. 47
- Dunning, Brian. "The Virgin of Guadalupe," Skeptoid Podcast. Skeptoid Media, Inc., 13 Apr 2010. Web. 12 Jul 2010.
- D. A. Brading, Mexican Phoenix: Our Lady of Guadalupe, (Cambridge University Press, 2001) p.5
- Sousa, Lisa; Stafford Poole, and James Lockhart (trans. and trans.) (1998). The Story of Guadalupe: Luis Laso de la Vega's Huei tlamahuiçoltica of 1649. UCLA Latin American studies, vol. 84; Nahuatl studies series, no. 5. Stanford & Los Angeles, California: Stanford University Press, UCLA Latin American Center Publications. ISBN 0-8047-3482-8. OCLC 39455844 pp.42–47)
- Juan Diego y las Apariciones el pimo Tepeyac (Paperback) by Joaquín García Icazbalceta ISBN 970-92771-3-8
- Daily Catholic, 7 December 1999, accessed November 30, 2006
- Peralta, Alberto (2003). "El Códice 1548: Crítica a una supuesta fuente Guadalupana del Siglo XVI". Artículos. Proyecto Guadalupe. Retrieved 2006-12-01.(Spanish), Poole, Stafford (July 2005). "History vs. Juan Diego". The Americas 62: 1–16. doi:10.1353/tam.2005.0133. , Poole, Stafford (2006). The Guadalupan Controversies in Mexico. Stanford, California: Stanford University Press. ISBN 978-0-8047-5252-7. OCLC 64427328.
- Brading (2001), Mexican Phoenix
- Cabrera, Miguel: "Maravilla Americana y conjunto de varias maravillas observadas con la direccíon de las reglas del arte de la pintura en la prodigiosa imagen de Nuestra Señora de Guadalupe, Mexico", 1756, facs. ed. Mexico, 1977; summary in Brading, D.A.: Mexican Phoenix: Our Lady of Guadalupe: Image and Tradition Across Five Centuries, Cambridge University Press, 2001, pp. 169–172
- Vera, Rodrigo: "Un restaurador de la guadalupana expone detalles técnicos que desmitifican a la imagen", Revista Proceso N° 1343, July 27, 2002, pp. 17–18, cf. 
- Callahan, Philip: "The Tilma Under Infra-Red Radiation", CARA Studies in Popular Devotion, Vol. II, Guadalupan Studies, No. III (March 1981, 45pp.), Washington, D.C.; cf. Leatham, Miguel (2001). "Indigenista Hermeneutics and the Historical Meaning of Our Lady of Guadalupe of Mexico," Folklore Forum, Google Docs. pp. 34–5.
- Vera, Rodrigo: "el análisis que ocultó el vaticano", Revista Proceso N° 1333, May 18, 2002; cf.  and cf. idem, "manos humanas pintaron la guadalupana", Revista Proceso N° 1332, May 11, 2002, cf. http://www.ecultura.gob.mx/patrimonio/index.php?lan=dead link
- Brading (2001), Mexican Phoenix, p. 170
- Bomford, David and Roy, Ashok: "The Technique of Two Paintings by Dieric Bouts," National Gallery Technical Bulletin vol. 10, 1986, pp. 42–57; Santos Gómez, Sonia and San Andrés Moya, Margarita: "La Pintura de Sargas," Archivo Español de Arte, LXXVII, 2004, 305, pp. 59–74
- Doherty, T., & Woollett, A. T. (2009). Looking at paintings: a guide to technical terms. Getty Publications.
- McMenamin, M. (2006). "Our Lady of Guadalupe and Eucharistic Adoration". Numismatics International Bulletin 41 (5): 91–97.
- The crown was part of the image until 1887-88: "[o]n February 23, 1888, [when] the image was removed to the nearby church of the Capuchin nuns ..., onlookers were surprised by the fact that there was no crown on the Virgin's head" (Stafford Poole, The Guadalupan Controversies in Mexico, Stanford University Press, 2006, p. 60)
- Brading (2002), Mexican Phoenix, p.307
- Elizondo, Virgil. Guadalupe, Mother of a New Creation. Maryknoll, New York: Orbis Books, 1997
- UTPA.edu, "La Virgen de Guadalupe", accessed 30 November 2006
- Tonantzin Guadalupe, by Joaquín Flores Segura, Editorial Progreso, 1997, ISBN 970-641-145-3, ISBN 978-970-641-145-7, pp. 66–77
- Taylor, William B. (1979). Drinking, Homicide, and Rebellion in Colonial Mexican Villages. Stanford: Stanford University Press
- Del Maguey, Single Village Mezcal. "What if Pulque?". Retrieved 11 September 2009.
- Bushnell, John (1958). "La Virgen de Guadalupe as Surrogate Mother in San Juan Aztingo". American Anthropologist 60 (2): 261
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|Wikimedia Commons has media related to Our Lady of Guadalupe.|
- Caryana.org, The Story of Our Lady of Guadalupe
- Udayton.edu, Marian library's discussion of Guadalupe as Mexican national symbol
- NEWS.BBC.co.uk, BBC photo essay of 12 December festivities in San Miguel de Allende, Gto.
- Pbase.com, Photo essay on Los Angeles Latino community's Guadalupan murals, altars and statues.
- NewAdvent.org, The Catholic Encyclopedia
- (Spanish) ProyectoGuadalupe.com, Critical essays, iconography and documentary information about the Guadalupe
- (Spanish) Biblioteca.itam.mx, Mínima Bibliografía el Guadalupanismo
- (Spanish) Poem Ave Mi Guadalupana by Ecuadorian-American poet Karina Galvez.
- , The Blood & The Rose Film Site