Topics: Our Lady of Guadalupe, Mexico City, Blessed Virgin Mary Pages: 6 (2131 words) Published: March 30, 2014
Just to remark that the teacher Nick Vorvolakos helped me develop the essay, he corrected it and also recommends me books and articles. Mostly referred as the Virgin of Guadalupe, Guadalupe is one of the most celebrated Christian representations across the world. However, some evangelicals’ especially in North America often misunderstands her as a union of different beliefs and idolatrous image. In Latin America especially Mexico, people frequently elevate her to the status of deity. Besides, they recognize her as the Patron Saint of America. Guadalupe just like Jeanne of Arc, Cleopatra, and Betsy Ross has become mythologized and useful as a cultural and religious symbol. Although her historical role remains shrouded in principles, Guadalupe has a strong historical and religious significance in some parts of the world especially to people of Latin America (Poole 12). Evangelicals from North America and Protestants claim that her visions are heresy without considering the imperative intuitions they might gain from her religious history. In essence, the evaluation of Guadalupe provides a significant connectivity to Christian belief, cultural direction and pagan religion of native people. Although people may be tempted to align to the Evangelical opinions regarding Guadalupe, it is critical that they remain wary of the various implications that her apparitions may have on people. In fact, they may be tempted to share the Evangelical opinions particularly when people consider Guadalupe highly than Jesus. In fact, across Latin America, people pray to her before they pray to God. Hitherto, by disregarding the Lady entirely, people miss the historical, national, and religious importance that emanate from her knowledge. Guadalupe originated from Caceres, Spain (Yeh and Olaguibel 169). In fact, she was the most significant black Madonna during the medieval era of the Kingdom of Castile. Religious progressions of Guadalupe occurred after indigenization with two earliest accounts describing her significance. In 1513, a poor Aztec Christianized Juan Diego saw a vision of a young girl at the Tepeyac hilltop (Tavarez 349). Diego recognized the girl as Virgin Mary, but asked her to identify her identity. On the top of the hill, the Virgin Mary spoke to Diego in his mother tongue, asking him that a cathedral be built on the top of Tepeyac for her honor (Yeh and Olaguibel 170). Diego relayed the message to the Bishop of Mexico, who swiftly dismissed Diego; hence, Diego returned to relay his lack of success, but the girl asked him to return to the bishop. This time the bishop agreed, but only if Diego provided proof of his meeting with the Virgin Mary. The girl healed Diego’s uncle, and some days later, Diego found Castilian Roses not eminent to Mexico, on the barren top of the hill. Diego gathered the roses in his veil, but when he opened his cloak in front of the bishop, they saw a decorated image of the Virgin. The bishop commissioned the construction of the cathedral thereafter, which shows the historical significance of the cloak and the Virgin (Poole 13). Although there is no comprehensive proof on the existence of Diego or the origins of the story, the sect of the Virgin remains a renowned and respected cult in the imaginations of Mexicans. The uncertainties in the historical existence of Diego have not had a negative effect on Mexicans as far as the Guadalupe is concerned. This shows the historical importance that people hold on the Guadalupe. Although the cathedral that housed the cloak was completed in 1709 it eventually began to sink since Mexico City was built on the bed of Lake Texcoco. However, a new basilica was built in 1976, and the cloak of the Virgin placed in the new cathedral. People can find the tilma of Diego exhibited in the Basilica of Guadalupe, one of the most visited Marian Shrine in the world (Tavarez 350). In fact, the description of Guadalupe on the tilma is Mexico’s...
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