Editing Our Lady of Guadalupe (section)

== History ==
[[File:Mb-guadalupe extremadura.jpg|220px|thumb|[[Our Lady of Guadalupe in Extremadura|Virgin of Guadalupe]] in Monastery of Guadalupe, in [[Cáceres, Spain|Cáceres]], [[Extremadura]], Spain, illustrating the example of a black madonna]]

===Origin in Guadalupe, Spain===
{{main|Our Lady of Guadalupe in Extremadura}}
The shrine to Our Lady of Guadalupe in [[Guadalupe, Cáceres]], in [[Extremadura]], Spain, was the most important of the [[shrines to the Virgin Mary]] in the medieval [[Kingdom of Castile]].<ref>{{Cite web |url=http://ldysinger.stjohnsem.edu/@themes/mariology/05_extremadura.htm |title=Dysinger, Luke. "The Virgin Mary in Art", St. John's Seminary, Camarillo |access-date=August 17, 2020 |archive-date=October 22, 2020 |archive-url=https://web.archive.org/web/20201022004436/http://ldysinger.stjohnsem.edu/@themes/mariology/05_extremadura.htm |url-status=dead }}</ref> It is one of the many [[Black Madonna|Black Madonnas]] in Spain and is revered in the [[Monastery of Santa María de Guadalupe]], in the town of Guadalupe, from which numerous Spanish conquistadors stem.

The most popular etymology of the name "Guadalupe" is from the Arabic "Wadi" (river) and the Latin word "lupus" (wolf). Some find it unlikely that Arabic and Latin would be combined in this way, and suggest as an alternative the Arabic "Wadi-al-lub", signifying a river with black stones in its bed.<ref>{{cite journal |last=Stoudemire |first=Sterling A. |date=March 1978 |title=Santiago, Guadalupe, Pilar: Spanish Shrines/Spanish Names |url=https://ans-names.pitt.edu/ans/article/view/871/870 |journal=[[Names (journal)|Names]] |volume=26 |issue=1 |pages=17 |doi=10.1179/nam.1978.26.1.9 |access-date=January 2, 2024|doi-access=free }}</ref>

The shrine houses a statue reputed to have been carved by [[Luke the Evangelist]] and given to Archbishop [[Leander of Seville]] by [[Pope Gregory I]]. According to local legend, when Seville was taken by the [[Moors]] in 712, a group of priests fled northward and buried the statue in the hills near the [[Guadalupe (Spain)|Guadalupe River]].<ref name="Representations">{{cite book |author-last=Hamling |author-first=Anna |editor-last=Shabliy |editor-first=Elena |title=Representations of the Blessed Virgin Mary in World Literature and Art |publisher=Lexington Books |year=2017 |location=Lanham, Maryland  |page=34 |chapter=Chapter 2: Comparative Study of the Image of the Black Madonnas of Spain, Poland, and Mexico |isbn=978-1-4985-5434-3}}</ref>

At the beginning of the 14th century, the Virgin appeared one day to a humble cowboy named Gil Cordero who was searching for a missing animal in the mountains.<ref name=texas>[http://swco.ttu.edu/medieval/OurLadyofGuadalupe.html "Our Lady of Guadalupe in Spain", ''Our Lady in the Old World and New'', Medieval Southwest, Texas Tech University]</ref> Cordero claimed that Mary had appeared to him and ordered him to ask priests to dig at the site of the apparition. Excavating priests rediscovered the hidden statue and built a small shrine around it which became the great Guadalupe monastery.<ref name="Representations" />

===Origin in Mexico===

Following the [[Spanish conquest of the Aztec Empire|Conquest]] in 1519–1521, the Marian cult was brought to the Americas and Franciscan friars often leveraged [[syncretism]] with existing religious beliefs as an instrument for evangelization. What is purported by some to be the earliest mention of the miraculous apparition of the Virgin is a page of parchment, the ''[[Codex Escalada]]'' from 1548, which was discovered in 1995 and, according to investigative analysis, dates from the sixteenth century.<ref>Castaño, Victor Manuel: coordinador general, "Estudio físico-químico y técnico del códice 1548", Colección Privada Herdez (1997); ''Ciencia Hoy'', "La detectivesca ciencia de los documentos antiguos: el caso de códice 1548", (a) April 29, (b) May 6, and (c) May 13, 2008</ref> This document bears two pictorial representations of Juan Diego and the apparition, several inscriptions in [[Nahuatl]] referring to Juan Diego by his Aztec name, and the date of his death: 1548, as well as the year that the then named Virgin Mary appeared: 1531. It also contains the [[glyph]] of [[Antonio Valeriano]]; and finally, the signature of Fray Bernardino de Sahagun which was authenticated by experts from the [[Banco de Mexico]] and [[Charles E. Dibble]].<ref>{{cite web |title=Códice 1548 o "Escalada" |url=http://basilica.mxv.mx/web1/-apariciones/Documentos_Historicos/Mestizos/Codice_1548.html |publisher=Inigne y Nacional Basílica de Santa María de Guadalupe |archive-url=https://web.archive.org/web/20150108213938/http://basilica.mxv.mx/web1/-apariciones/Documentos_Historicos/Mestizos/Codice_1548.html |archive-date=January 8, 2015 |language=es}}</ref> Historians [[Alberto Peralta]] and [[Stafford Poole]] questioned the authenticity of the document.<ref name="Deerskin">{{cite web |last=Peralta |first=Alberto |year=2003 |title=El Códice 1548: Crítica a una supuesta fuente Guadalupana del Siglo XVI |url=http://www.proyectoguadalupe.com/apl_1548.html |work=Artículos |publisher=Proyecto Guadalupe |access-date=December 1, 2006 |language=es |url-status=dead |archive-url=https://web.archive.org/web/20070209082837/http://www.proyectoguadalupe.com/apl_1548.html |archive-date=February 9, 2007  }}, {{cite journal |last=Poole |first=Stafford |author-link=Stafford Poole| date=July 2005 |title=History vs. Juan Diego |journal=The Americas |volume=62 |pages=1–16|doi=10.1353/tam.2005.0133|s2cid=144263333 }}</ref>{{sfn|Poole|2006|pp=133-136}}
[[File:Nican-mopohua.jpeg|thumb|left|150px|''[[Nican mopohua]]'']]

A more complete early description of the apparition occurs in a 16-page manuscript called the ''[[Nican mopohua]]'', which has been reliably dated in 1556 and was acquired by the New York Public Library in 1883. This document, written in Nahuatl, tells the story of the apparitions and the supernatural origin of the image. It was probably composed by a native Aztec man, Antonio Valeriano, who had been educated by Franciscans. The text of this document was later incorporated into a printed pamphlet which was widely circulated in 1649.{{sfn|Brading|2001|pp=117-118, 359}}<ref name="leon"/><ref name="Burrus S. J. 1981">{{Cite journal|title=The Oldest Copy of the Nican Mopohua |first=Ernest J. |last=Burrus S. J. |journal=Cara Studies in Popular Devotion |publisher=Center for Applied Research in the Apostolate (Georgetown University) |volume=II, Guadalupan Studies |issue=4 |location=Washington D.C. |year=1981 |oclc=9593292 }}</ref><ref name="O'Gorman 1991">{{Cite book|title=Destierro de sombras : luz en el origen de la imagen y culto de Nuestra Señora de Guadalupe del Tepeyac|first=Edmundo |last=O'Gorman |publisher=Universidad Nacional Autónoma de México |year=1991 |language=es |isbn=968-837-870-4 |location=Mexico}}</ref>

In spite of these documents, there are no known 16th century written accounts of the Guadalupe vision by the archbishop [[Juan de Zumárraga]].<ref>Robert Ricard, ''The Spiritual Conquest of Mexico''. Translated by Lesley Byrd Simpson. Berkeley: University of California Press 1966, p. 188.</ref> In particular, the canonical account of the vision features archbishop Juan de Zumárraga as a major player in the story, but, although Zumárraga was a prolific writer, there is nothing in his extant writings that can confirm the indigenous story.<ref name =":4">{{cite book |title=Nuevos testimonios históricos guadalupanos|url=https://books.google.com/books?id=Bl-2NnvV50QC&dq=%22Benito+Ju%C3%A1rez%22+%22Virgen+de+Guadalupe%22+%2211+de+agosto+de+1859%22&pg=PA1448|last1=de la Torre Villar|first1=Ernesto|last2=Navarro de Anda|first2=Ramiro|publisher=Fondo de Cultura Económica|location=México, D.F.|page=1448|year=2007|access-date=May 25, 2013|isbn=978-968-16-7551-6}}</ref>

The written record suggests the Catholic clergy in 16th century Mexico were deeply divided as to the orthodoxy of the native beliefs springing up around the image of Our Lady of Guadalupe, with the [[Franciscan order]] (who then had custody of the chapel at Tepeyac) being strongly opposed to the outside groups, while the [[Dominican Order|Dominicans]] supported it.<ref>Ricard, ''Spiritual Conquest'', p. 189.</ref>

The main promoter of the story was the Dominican [[Alonso de Montúfar]], who succeeded the Franciscan Juan de Zumárraga as archbishop of Mexico. In a 1556 sermon Montúfar commended popular devotion to "Our Lady of Guadalupe", referring to a painting on cloth (the tilma) in the chapel of the Virgin Mary at Tepeyac, where certain miracles had also occurred. Days later, Fray Francisco de Bustamante, local head of the Franciscan order, delivered a sermon denouncing the native belief and believers. He expressed concern that the Catholic Archbishop was promoting a superstitious regard for an indigenous image:{{sfn|Poole|1995|p=60}}

<blockquote>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.</blockquote>

[[File:Estandarte de Cortes en anno 1521.jpeg|thumbnail|The banner of the Mexican conquistador [[Hernán Cortés]] from year 1521, which was kept within the Archbishop's villa during the time of the Guadalupe apparitions]]

Archbishop Montúfar opened an inquiry into the matter at which the Franciscans repeated their position that the image encouraged idolatry and superstition, and four witnesses testified to Bustamante's statement that the image was painted by an Indian, with one witness naming him "the Indian painter Marcos".{{sfn|Poole|1995|pp=60–62}} This could refer to the Aztec painter [[Marcos Cipac de Aquino]], who was active at that time.<ref>{{Skeptoid|id=4201|number=201|date=April 13, 2010|title=The Virgin of Guadalupe|access-date=June 22, 2017}}</ref><ref>J. Nickell, "Image of Guadalupe: myth – perception". ''Skeptical Inquirer'' 21:1 (January/ February 1997), p. 9.</ref>  A document called "''Informaciones 1556''" and published in 1888 states that on September 8, 1556, the feast of the Nativity of Mary, at the end of the sermon that Bustamante gave in the chapel of San José in the convent of San Francisco in Mexico, Bustamante attacked Archbishop Montúfar for having, according to the former, encouraged a devotion that had arisen around an image “painted yesterday by the Indian Marcos.”<ref>Smith, Jody Brant. 1983. The Image of Guadalupe: Myth of Miracle? Garden City, N.Y.: Doubleday, 21.</ref><ref>Joe Nickell. 2005. Camera Clues: A Handbook for Photographic Investigation, Lexington: University Press of Kentucky, 189.</ref><ref>Jacques Lafaye. 1987. Quetzalcoatl and Guadalupe: The Formation of Mexican National Consciousness, 1531-1813, Chicao: University of Chicago Press 1987, 241 states that the image was of "recent origin" in 1556.</ref>

Prof. Jody Brant Smith, referring to Philip Serna Callahan's examination of the tilma using infrared photography in 1979, wrote: "if Marcos did, he apparently did so without making a preliminary sketches – in itself then seen as a near-miraculous procedure... Cipac may well have had a hand in painting the Image, but only in painting the additions, such as the angel and moon at the Virgin's feet."<ref>Jody Brant Smith, ''The image of Guadalupe'', Mercer University Press, 1994, p. 73.</ref>

Ultimately Archbishop Montúfar, himself a Dominican, decided to end Franciscan custody of the shrine.<ref>Francis Johnston, ''The Wonder of Guadalupe,'' TAN Books, 1981, p. 47</ref> From then on the shrine was kept and served by diocesan priests under the authority of the archbishop.<ref>Ricard, ''Spiritual Conquest'', p. 190.</ref> Moreover, Archbishop Montúfar authorized the construction of a much larger church at Tepeyac, in which the tilma was later mounted and displayed.<ref>{{cite book |editor-last1=Beezley |editor-first1=William H. |editor-last2=Meyer |editor-first2=Michael C. |year= 2010 |title=The Oxford History of Mexico |publisher=Oxford University Press |location=New York |page=157 |isbn=978-0-19-973198-5}}</ref>

In the late 1570s, the Franciscan historian [[Bernardino de Sahagún]] denounced the cult at Tepeyac and the use of the name "Tonantzin" or to call her Our Lady in a personal digression in his ''General History of the Things of New Spain'', also known as the "[[Florentine Codex]]":

<blockquote>At this place [Tepeyac], [the Indians] had a temple dedicated to the mother of the gods, whom they called Tonantzin, which means Our Mother. There they performed many sacrifices in honor of this goddess ... And now that a church of Our Lady of Guadalupe is built there, they also called her Tonantzin, being motivated by those preachers who called Our Lady, the Mother of God, Tonantzin. While it is not known for certain where the beginning of Tonantzin may have originated, but this we know for certain, that, from its first usage, the word refers to the ancient Tonantzin. And it was viewed as something that should be remedied, for their having [native] name of the Mother of God, Holy Mary, instead of Tonantzin, but ''Dios inantzin''. It appears to be a Satanic invention to cloak idolatry under the confusion of this name, Tonantzin. And they now come to visit from very far away, as far away as before, which is also suspicious, because everywhere there are many churches of Our Lady and they do not go to them. They come from distant lands to this Tonantzin as in olden times.<ref>Bernardino de Sahagún, ''Florentine Codex: Introduction and Indices'', Arthur J.O. Anderson and Charles Dibble, translators. Salt Lake City: University of Utah Press, 1982, p. 90.</ref></blockquote>

Sahagún's criticism of the indigenous group seems to have stemmed primarily from his concern about a [[syncretism|syncretistic]] application of the native name ''Tonantzin'' to the Catholic Virgin Mary. However, Sahagún often used the same name in his sermons as late as the 1560s.<ref>L. Burkhart (2001). ''Before Guadalupe: the Virgin Mary in early colonial Nahuatl literature.'' Austin: University of Texas Press.</ref>

===First printed accounts in Mexico===
[[File:Virgin of Guadalupe - Google Art Project.jpg|thumbnail|Painting ''Virgin of Guadalupe'', c. 1700, featuring a crown on the Virgin's head, later removed. [[Indianapolis Museum of Art]].]]
One of the first printed accounts of the history of the apparitions and image occurs in ''[[Image of the Virgin Mary Mother of God of Guadalupe|Imagen de la Virgen Maria, Madre de Dios de Guadalupe]]'', published in 1648 by [[Miguel Sánchez (priest)|Miguel Sánchez]], a diocesan priest of Mexico City.{{sfn|Brading|2001|p=5}}

Another account is the [[Codex Escalada]], dating from the sixteenth century, a sheet of parchment recording apparitions of the Virgin Mary and the figure of Juan Diego, which reproduces the [[glyph]] of Antonio Valeriano alongside the signature of Fray Bernardino de Sahagún. It contains the following glosses: "1548 Also in that year of 1531 appeared to Cuahtlatoatzin our beloved mother the Lady of Guadalupe in Mexico. Cuahtlatoatzin died worthily"<ref>{{cite web|title=Insigne y Nacional Basílica de Santa María de Guadalupe|url=http://basilica.mxv.mx/web1/-apariciones/Documentos_Historicos/Mestizos/Codice_1548.html|website=basilica.mxv.mx|access-date=December 5, 2017}}</ref>

The next printed account was a 36-page tract in the Nahuatl language, ''[[Huei tlamahuiçoltica]]'' ("The Great Event"), which was published in 1649. This tract contains a section called the ''[[Nican mopohua]]'' ("Here it is recounted"), which has been already touched on above. The composition and authorship of the ''Huei tlamahuiçoltica'' is assigned by a majority of those scholars to [[Luis Laso de la Vega]], vicar of the sanctuary of Tepeyac from 1647 to 1657.<ref>{{Cite book |last1=Sousa |first1=Lisa |author-link1=Lisa Sousa |author-last2=Poole |author-first2=Stafford |author-link2=Stafford Poole |author-last3=Lockhart |author-first3=James |author-link3=James Lockhart (historian) |year=1998 |title=The Story of Guadalupe: Luis Laso de la Vega's ''Huei tlamahuiçoltica'' of 1649 |series=UCLA Latin American studies, vol. 84; Nahuatl studies series, no. 5 |location=Stanford & Los Angeles, California |publisher=[[Stanford University Press]], [[University of California, Los Angeles|UCLA]] Latin American Center Publications |isbn=0-8047-3482-8 |oclc=39455844 |url=https://archive.org/details/storyofguadalupe84lass/page/42 |pages=42–47 }}</ref>
Nevertheless, the most important section of the tract, the ''[[Nican Mopohua]]'', appears to be much older. It has been attributed since the late 1600s to [[Antonio Valeriano]] (c. 1531–1605), a native Aztec man who had been educated by the Franciscans and who collaborated extensively with [[Bernardino de Sahagún]].{{sfn|Brading|2001|pp=117-118, 359}}
A manuscript version of the ''Nican Mopohua'', which is now held by the New York Public Library,<ref>[http://www.nypl.org/blog/2014/04/17/nican-mopohua Story of the manuscript], as was told by Thomas Lannon, assistant curator of the New York Public Library. A digital scan of the manuscript is available [https://digitalcollections.nypl.org/items/ed672de0-934d-0131-b36b-58d385a7b928 here].</ref>
appears to be dated to c. 1556, and may have been the original work by Valeriano, as that was used by Laso in composing the ''Huei tlamahuiçoltica''. Most authorities agree on the dating and on Valeriano's authorship.<ref name="leon">{{Cite book|title=Tonantzin Guadalupe : pensamiento náhuatl y mensaje cristiano en el "Nicān mopōhua" |first=Miguel |last=León-Portilla |author2=Antonio Valeriano |publisher=Colegio Nacional: Fondo de Cultura Económico |location=Mexico |year=2000 |language=es |isbn=968-16-6209-1 }}</ref><ref name="Burrus S. J. 1981"/><ref name="O'Gorman 1991"/> According to the  skeptic and investigator of the paranormal, [[Joe Nickell]], if the main source, the ''[[Huei tlamahuiçoltica]]'', was published in 1649, the legend it narrates date to after that time.<ref>Joe Nickell and John F. Fischer, The Image of Guadalupe: A Folkloristic and Iconographic Investigation, Skeptical Inquirer, (1985) vol. 9, 243-255, at 245-246.</ref> 

On the other hand, in 1666, the scholar [[Luis Becerra Tanco]] published in Mexico a book about the history of the apparitions under the name {{Lang|es|Origen milagroso del santuario de Nuestra Señora de Guadalupe}}, which was republished in Spain in 1675 as {{Lang|es|Felicidad de Mexico}}.{{sfn|Poole|1995|p=144}} In the same way, in 1688, Jesuit Father Francisco de Florencia published ''La Estrella del Norte de México'', giving the history of the same apparitions.{{sfn|Poole|2006|p=7}}

Two separate accounts, one in Nahuatl from Juan Bautista del Barrio de San Juan from the 16th century,<ref>Anales de Juan Bautista Folio 6r</ref> and the other in Spanish by [[Servando Teresa de Mier]]<ref>Cartas Sobre la Tradición de Ntra. Sra. de Guadalupe de México, Servando Teresa De Mier 1797 p. 53</ref> date the original apparition and native celebration on September 8 of the [[Julian calendar]], but the latter also says that the Spaniards celebrate it on December 12 instead.<ref>{{cite book |last=Poole |first=Stafford |author-link=Stafford Poole |date=2017 |title=Our Lady of Guadalupe: The Origins and Sources of a Mexican National Symbol, 1531–1797 |place=Tucson |publisher=University of Arizona Press |page=222|edition=Revised }}</ref>

[[File:Wikimania 2015 photo no. 059 by Sebastian Wallroth CC-BY-SA-3.0.JPG|thumb|left|250px|The new (left) and old basilica church]]

According to the document ''[[Informaciones Jurídicas de 1666]]'', a Catholic feast day in name of Our Lady of Guadalupe was requested and approved, as well as the transfer of the date of the feast of the Virgin of Guadalupe from September 8 to December 12, the latest date on which the Virgin supposedly appeared to Juan Diego. The initiative to perform them was made by Francisco de Siles who proposed to ask the Church of Rome, a Mass itself with allusive text to the apparitions and stamping of the image, along with the divine office itself, and the precept of hearing a Catholic Mass on December 12, the last date of the apparitions of the Virgin to Juan Diego as the new date to commemorate the apparitions (which until then was on September 8, the birth of the Virgin).<ref name="1666-1">{{cite book |last1=Vera |first1=Fortino Hipólito |title=Informaciones sobre la milagrosa aparicion de la santisima Virgin de Guadalupe, recibidas en 1666 y 1723 |date=1889 |publisher=Imp. católica |oclc=682107928 |language=es |url=http://catalog.hathitrust.org/api/volumes/oclc/20909165.html }}{{page needed|date=September 2022}}</ref>

In 1666, the Church in México began gathering information from people who reported having known Juan Diego, and in 1723 a formal investigation into his life was ordered, where more data was gathered to support his veneration. Because of the ''Informaciones Jurídicas de 1666'' in the year 1754, the [[Sacred Congregation of Rites]] confirmed the true and valid value of the apparitions, and granted celebrating Mass and Office for the then Catholic version of the feast of Guadalupe on December 12.<ref name="1666-2">[http://www.enciclopedicohistcultiglesiaal.org/diccionario/index.php/GUADALUPE;_Informaciones_jur%C3%ADdicas_de_1666 Guadalupe; Informaciones jurídicas de 1666] {{webarchive|url=https://web.archive.org/web/20151208155310/http://www.enciclopedicohistcultiglesiaal.org/diccionario/index.php/GUADALUPE;_Informaciones_jur%C3%ADdicas_de_1666 |date=December 8, 2015 }}</ref><ref>{{Cite web |url=http://luxdomini.net/_gpe/contenido1/guadalupe_1666.htm |title=Informaciones de 1666 |access-date=December 8, 2015 |archive-date=January 5, 2016 |archive-url=https://web.archive.org/web/20160105223538/http://luxdomini.net/_gpe/contenido1/guadalupe_1666.htm |url-status=dead }}</ref>

These published accounts of the origin of the image already venerated in Tepeyac, then increased interest in the identity of Juan Diego, who was the original recipient of the prime vision. A new Catholic Basilica church was built to house the image. Completed in 1709, it is now known as the Old Basilica.<ref>{{cite web |title=Vicaría de Guadalupe. Antecedentes históricos. Antigua Basílica de Santa María de Guadalupe |url=http://www.arquidiocesismexico.org.mx/Vicaria%20de%20Guadalupe.html |archive-url=https://web.archive.org/web/20110722225945/http://www.arquidiocesismexico.org.mx/Vicaria%20de%20Guadalupe.html |access-date=November 17, 2021|archive-date=July 22, 2011 }}</ref>

===The crown ornament===
[[File:Virgen_de_Guadalupe_con_las_cuatro_apariciones_(Juan_de_Sáenz)_Detalle_(01).JPG|thumb|right|250px|Virgen de Guadalupe con las cuatro apariciones by Juan de Sáenz (Virgin of Guadalupe with the four apparitions by Juan de Sáenz), {{circa|1777}}, at the [[Museo Soumaya]]<ref>{{cite web|url=https://artsandculture.google.com/asset/virgen-de-guadalupe-con-las-cuatro-apariciones-y-una-vista-del-santuario-del-tepeyac/TwHJIBpVfLoRXg|title=Virgen de Guadalupe con las cuatro apariciones y una vista del Santuario de Tepeyac|website=[[Google Arts & Culture]]}}</ref>]]
The image had originally featured a 12-point crown on the Virgin's head, but this disappeared in 1887–88. The change was first noticed on February 23, 1888, when the image was removed to a nearby church.{{sfn|Poole|2006|p=60}} Eventually a painter confessed on his deathbed that he had been instructed by a clergyman to remove the crown. This may have been motivated by the fact that the gold paint was flaking off of the crown, leaving it looking dilapidated. But according to the historian [[David Brading]], "the decision to remove rather than replace the crown was no doubt inspired by a desire to 'modernize' the image and reinforce its similarity to the nineteenth-century images of the Immaculate Conception which were exhibited at Lourdes and elsewhere... What is rarely mentioned is that the frame which surrounded the canvas was adjusted to leave almost no space above the Virgin's head, thereby obscuring the effects of the erasure."{{sfn|Brading|2001|p=307}}

A different crown was installed to the image. On February 8, 1887, a [[Papal bull]] from [[Pope Leo XIII]] granted permission a [[Canonical Coronation]] of the image, which occurred on October 12, 1895.<ref>''Enciclopedia Guadalupana'', p. 267 (vol. II)</ref>

=== 20th century ===

Since then the Virgin of Guadalupe has been proclaimed "Queen of Mexico", "Patroness of the Americas", "Empress of Latin America", and "Protectress of Unborn Children" (the latter two titles given by [[Pope John Paul II]] in 1999).<ref name="mariologia.org">{{cite web|url=http://www.mariologia.org/aparicionesguadalupeespanol09.htm |title=Virgen de Guadalupe |publisher=Mariologia.org |access-date=August 13, 2012 |url-status=dead |archive-url=https://web.archive.org/web/20120426045240/http://www.mariologia.org/aparicionesguadalupeespanol09.htm |archive-date=April 26, 2012 }}</ref><ref>[https://www.britannica.com/EBchecked/topic/629932/Our-Lady-of-Guadalupe Britannica.com]</ref>

On November 14, 1921, a bomb hidden within a basket of flowers and left under the tilma by an anti-Catholic [[secularist]] exploded and damaged the altar of the Basilica that houses the original image, but the tilma was unharmed. A brass standing crucifix, bent by the explosion, is now preserved at the shrine's museum and is believed to be miraculous by devotees.{{sfn|Brading|2001|p=314}}{{sfn|Poole|2006|p=110}}