Source (2) in the Nican Mopohua calls him "maçehualtzintli", or "poor ordinary person", but in the Nican Mopectana 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 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 poor prince theory); see Brading (2001), pp. 356f. Brading, D. A. (2001). Mexican Phoenix, Our Lady of Guadalupe: Image and Tradition across Five Centuries. Cambridge University Press. ISBN9780521531603.
The conclusion by Sousa et al.[52] (b) was foreshadowed by Poole[53] and accepted as proved by Brading (2001), 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". Brading, D. A. (2001). Mexican Phoenix, Our Lady of Guadalupe: Image and Tradition across Five Centuries. Cambridge University Press. ISBN9780521531603.
For the first ermita, see Miguel Sánchez, Imagen at Sousa, Poole & Lockhart (1998), p. 141; for another reference to it, see a letter of September 23, 1575 from the viceroy (Martín Enríquez) to King Philip II quoted in Poole (1995), 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 Miles Philips, 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 Brading (2001), p. 2). Sousa, Lisa; Poole, Stafford; Lockhart, James (1998). The Story of Guadalupe. Nahuatl Studies Series. Vol. 5. Stanford University Press. Poole, Stafford (1995). Our Lady of Guadalupe: The Origins and Sources of a Mexican National Symbol, 1531–1797. Tucson, AZ: University of Arizona Press. ISBN978-0-8165-1623-0. Brading, D. A. (2001). Mexican Phoenix, Our Lady of Guadalupe: Image and Tradition across Five Centuries. Cambridge University Press. ISBN9780521531603.
See: Canonization of 40 English and Welsh Martyrs, by Paolo Molinari, S.J., L'Osservatore Romano, Weekly Edition in English, October 29, 1970; it is normally handled through the Historical-Hagiographical Office of the Congregation for the Causes of Saints.
cf. Inculturation at Papal Masses, John L. Allen, Jnr., National Catholic Reporter, August 9, 2002 and
The Papal liturgist (an interview with the then Bishop Piero Marini), National Catholic Reporter, June 20, 2003.
See, for example, the remarks of Pope John Paul II in his 1997 Apostolic Exhortation, Ecclesia in America 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"; cf.Sousa, Poole & Lockhart (1998), 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.[3] Sousa, Lisa; Poole, Stafford; Lockhart, James (1998). The Story of Guadalupe. Nahuatl Studies Series. Vol. 5. Stanford University Press.
John Paul II, homily at the canonization Mass, 31 July 2002.
The reform of the procedure was mandated by John Paul II in his Apostolic Constitution Divinus perfectionis Magister ("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: New Laws for the Causes of Saints.
See John Paul II, Homily at the canonization Mass, July 31, 2002.
John Paul II, homily at the canonization, July 31, 2002, §3; cf. John Paul II, homily (in Spanish) at beatification of Juan Diego and four others, May 6, 1990, s.5; in Card. Rivera's Carta Pastoral, February 26, 2002, the third and longest section (§§ 58–120) is entitled "Juan Diego, as evangelist".
vicariadepastoral.org.mx
John Paul II, homily at the canonization, July 31, 2002, §3; cf. John Paul II, homily (in Spanish) at beatification of Juan Diego and four others, May 6, 1990, s.5; in Card. Rivera's Carta Pastoral, February 26, 2002, the third and longest section (§§ 58–120) is entitled "Juan Diego, as evangelist".
This is the official name of the saint.[1] A modern, though more precise rendering would be Juan Diego Cuāuhtlahtoātzin, with his indigenous name roughly translating as "he is who speaks like an eagle".[2]
