¹ Peterson, Jeanette Favrot, Visualizing Guadalupe: From Black Madonna to Queen of the Americas (Austin: University of Texas Press, 2014), 162–170Google Scholar. The status of both the Virgin of Guadalupe and digital replicas created from that image as relics was reconfirmed by Pope John Paul II in 1979; these replicas were “Authorized Relics that will extend the graces of evangelization, conversion, and truth to nations in which they are placed, offering the same graces as extended in 1531, equal in graces to that of the original first class relic.” See Catholic Pilgrimage Sites, “Miraculous Relic Image of Our Lady of Guadalupe on Tour in England,” February 13, 2016, https://catholicpilgrimagesites.wordpress.com/2016/02/13/miraculous-relic-image-of-our-lady-of-guadalupe-on-tour-in-england/. While I have been unable to find the original source for this citation, the significance of these digital replicas as authorized relics has also been reconfirmed by Monsignor Diego Monroy Ponce, Rector of the Basilica of Our Lady of Guadalupe in Mexico City: “Our Lady of Guadalupe Authorized Relics of Evangelization,” Marian Center for Peace, accessed on June 29, 2017, http://www.mariancenterforpeace.org/relics.htm. I would like to thank Alexander Justice and Desirae Zingarelli-Sweet for their assistance in locating this source. In contrast with the apparition legend that describes the Virgin of Guadalupe as a miraculous imprint, a close examination of the tilma conducted in 1982 suggests that the image was of human creation. For a discussion of this examination as well as a proposal for the sixteenth-century artist responsible for the work, see Peterson, Jeanette Favrot, “Creating the Virgin of Guadalupe: The Cloth, the Artist, and Sources in Sixteenth-Century New Spain,” The Americas 61 (2005): 571–610CrossRefGoogle Scholar; and Peterson, Visualizing Guadalupe, esp. 103–118.

² Walsham, Alexandra, “Introduction: Relics and Remains,” Past and Present 206, suppl. 5 (2010): 13CrossRefGoogle Scholar.

³ Wharton, Annabel Jane, Selling Jerusalem: Relics, Replicas, Theme Parks (Chicago: University of Chicago Press, 2006), 9–10Google Scholar; Walsham, “Introduction,” 12; and Krueger, Derek, “The Religion of Relics in Late Antiquity and Byzantium,” in Treasures of Heaven: Saints, Relics, and Devotion in Medieval Europe, ed. Bagnoli, Martina, Klein, Holger A., Mann, Griffith, and Robinson, James (New Haven: Yale University Press, 2010), 5Google Scholar. The term “relic” comes from the Latin reliquiae, meaning remains or remnants. A relic can be physical remains, objects that have come into contact with a holy person, or a product of a sacred person or place. For this definition, see Hahn, Cynthia, The Reliquary Effect: Enshrining the Sacred Object (London: Reaktion, 2017), 19Google Scholar.

⁴ Geary, Patrick J., Furta Sacra: Thefts of Relics in the Central Middle Ages (Princeton: Princeton University Press, 1978), 5–7Google Scholar.

⁵ As quoted from Hahn, The Reliquary Effect, 9. See also Walsham, “Introduction,” 14–15.

⁶ For a summary of these points, see Napolitano, Valentina, “The Virgin of Guadalupe: A Nexus of Affect,” The Journal of the Royal Anthropological Institute 15, no. 1 (2009): 96–112CrossRefGoogle Scholar, esp. 97–100.

⁷ Peterson, Jeanette Favrot, “The Virgin of Guadalupe: Symbol of Conquest or Liberation?” Art Journal 51, no. 4 (1992): 39Google Scholar. Peterson contests the proposal of Eric Wolf that the Virgin of Guadalupe acted as a “single master symbol”; see Wolf, , “The Virgin of Guadalupe: A Mexican National Symbol,” Journal of American Folklore 71, n. 279 (1958): 34CrossRefGoogle Scholar.

⁸ Michele Bacci discusses “evocations by synecdoche” in relation to the installation of relics of the Holy Land during the Middle Ages: Bacci, , “Materiality and Liminality: Nonmimetic Evocations of Jerusalem along the Venetian Sea Routes to the Holy Land,” in Natural Materials of the Holy Land and the Visual Translation of Place, 500–1500, ed. Bartal, Renana, Bodner, Neta, and Kühnel, Bianca (Abingdon: Routledge, 2017), 135–137Google Scholar.

⁹ For secondary literature related to the Virgin of Guadalupe, see the extensive bibliographies in Brading, D. A., Mexican Phoenix. Our Lady of Guadalupe: Image and Tradition Across Five Centuries (Cambridge: Cambridge University Press, 2001)Google Scholar; and Peterson, Visualizing Guadalupe.

¹⁰ Peterson, Visualizing Guadalupe, 140.

¹¹ Peterson, “Creating the Virgin of Guadalupe,” 571–610; and Peterson, Visualizing Guadalupe, 137–158, and fig. 5.1 on 139.

¹² Miguel Sánchez's account marks the first textual record of the legend; see Imagen de la Virgen María Madre de Dios de Guadalupe (Mexico City, 1648). For a reprint of the Spanish text, see de la Torre Villar, Ernesto and de Anda, Ramiro Navarro, Testimonios históricos Guadalupanos (Mexico City: Fondo de Cultura Económica, 1999), 152–281Google Scholar. For Luis Laso de la Vega's text, see Huei tlamahuiçoltica, trans. and ed. Primo Feliciano Velázquez (Mexico City: Carreño e hijo, 1926).

¹³ For discussions of the Sánchez text, see Poole, Stafford, Our Lady of Guadalupe: The Origins and Sources of a Mexican National Symbol, 1531–1797 (Tucson: University of Arizona Press, 1995), 101–110Google Scholar; Brading, Mexican Phoenix, 54–75; Matovina, Timothy, “Guadalupe at Calvary: Patristic Theology in Miguel Sánchez's Imagen de la Virgen María (1648),” Theological Studies 64, no. 4 (2003): 795–811CrossRefGoogle Scholar; Matovina, Timothy, “Theologies of Guadalupe: From the Spanish Colonial Era to Pope John Paul II,” Theological Studies 70, no. 1 (2009): 61–68CrossRefGoogle Scholar, 71–73; and Peterson, Visualizing Guadalupe, 135–136, 171–174, esp. 171.

¹⁴ For a discussion of Luis Laso de la Vega's Huei tlamahuiçoltica, see Poole, Our Lady of Guadalupe, 110–126; Brading, Mexican Phoenix, 81–88, esp. 86–87; Matovina, “Theologies of Guadalupe,” 65, 68–71; and Peterson, Visualizing Guadalupe, 139–140, 150–152.

¹⁵ Peterson, Visualizing Guadalupe, 159–170, draws comparisons between two miraculously created representations on cloth: the Veronica, a “true” portrait of Christ created on a sudarium, and the Virgin of Guadalupe. There is extensive literature on acheiropoietic images such as the Veronica and the Mandylion; see, for example, the essays in Herbert L. Kessler and Gerhard Wolf, eds., The Holy Face and the Paradox of Representation, Papers from a Colloquium held at the Bibliotheca Hertziana, Rome and the Villa Spelman, Florence, 1996, Villa Spelman Colloquia 6 (Bologna: Nuova Alfa, 1998). Other miraculous portrayals of Christ and the Virgin in western Europe were often associated with the hand of St. Luke; see, for example, Bacci, Michele, Il pennello dell'Evangelista: storia delle immagini sacre (Pisa: Edizioni ETS, 1998)Google Scholar. This article will not deal with the veracity of the Virgin of Guadalupe or other representations that were associated with divine origins.

¹⁶ Peterson, Visualizing Guadalupe, 160–163.

¹⁷ The Virgin of Guadalupe is “la imagen del cielo”: see Sánchez's Imagen de la Virgen as reprinted in Torre Villar and Navarro de Anda, Testimonios, 158; as cited and discussed in Serge Gruzinski, Images at War: Mexico from Columbus to Blade Runner (1492–2019), trans. Heather MacLean (London: Duke University Press, 2001), 127. Mexico was “conquistada a tan gloriosos fines, ganada para que apareciese imagen tan de Dios”: see Sánchez, Imagen de la Virgen, 164; and Gruzinski, Images at War, 125.

¹⁸ Peterson, Visualizing Guadalupe, 171–172.

¹⁹ Ibid., 174; see also 294n56: “la capa de la nación de los indios.” Peterson further elaborates on the ritual importance of cloth and its role as a social signifier in pre-Hispanic Mesoamerica; ibid., 172–173. For the description of the tilma in Laso de la Vega's text, which may be a later addition, see Poole, Our Lady of Guadalupe, 118.

²⁰ Bargellini, Clara, “Originality and Invention in the Painting of New Spain,” in Painting a New World: Mexican Art and Life, 1521–1821, ed. Pierce, Donna, Rogelio Ruiz Gomar, and Clara Bargellini (Denver: Denver Art Museum, 2004), 87–88Google Scholar.

²¹ Gruzinski, Images at War, 129: “Alli se vee, y aparece lo que no es, ó lo que al menos no debia ser naturalmente, y quando fuera debia luego desparecer, siendo un compuesto unido prolijamente sin union, una Pintura, sin colóres, al menos presupuestos, ò que en la superficie se pudiessen presuponer; una Imagen que parece estampada sin que aya que reciba las tintas, texida sin matizar en hebras los colores; al temple sin pincel, pintada sin lienzo, el lienzo sin hilos, y los hilos casi para cordeles del discurso.” See Cayetano de Cabrera y Quintero, Escudo de armas de México (Mexico City, 1746); and a facsimile with a historic study and chronology by Víctor M. Ruiz Naufal (Mexico City: Instituto Mexicano del Seguro Social, 1981), 311. For a more recent discussion of the physical quality of the cloth, see Peterson, “Creating the Virgin of Guadalupe,” 571–610, esp. 573–577; and Peterson, Visualizing Guadalupe, esp. 103–118.

²² For this discussion and the measurements of the tilma, see Peterson, “Creating the Virgin of Guadalupe,” 573, 573n3; and Peterson, Visualizing Guadalupe, 105, 287n4. See also Gruzinski, Images at War, 130.

²³ Luis Becerra Tanco, Origen milagroso del Santuario de Nuestra Señora de Guadalupe (1666), as reproduced in Ernesto de la Torre Villar and Ramiro Navarro de Anda, Testimonios históricos Guadalupanos (Mexico: Fondo de Cultura Económica, 1999), 331: “Está pintada la sagrada imagen, como se ve el día de hoy, y consta de su orla, que se le ha ido cercenando para reliquias.” See also Gruzinski, Images at War, 130; and Peterson, “Creating the Virgin of Guadalupe,” 573.

²⁴ Florencia, Francisco de, La estrella del Norte de México (Barcelona: Antonio Velázquez, 1688; reprint 1741), 193Google Scholar; and as discussed in Peterson, Visualizing Guadalupe, 108.

²⁵ Archdiocese of Los Angeles, Office of Media Relations, “Archbishop Gomez Dedicates New Chapel at the Cathedral of Our Lady of the Angeles for the Only Relic in the U.S. of the Tilma of Saint Juan Diego,” press release, September 2, 2012.

²⁶ For the following discussion related to changes in the religious customs of Los Angeles between 1848 and 1880, see Engh, Michael E., Frontier Faiths: Church, Temple, and Synagogue in Los Angeles 1846–1888 (Albuquerque: University of New Mexico Press, 1992), 165–186Google Scholar.

²⁷ Nuestra Señora del Refugio was the principal patroness from San Francisco to San José del Cabo. Geiger, Maynard, “Our Lady in Franciscan California,” Franciscan Studies New Series, 2, no. 2 (1942): 107–108Google Scholar; and Engh, Frontier Faiths, 177.

²⁸ Engh, Frontier Faiths, 178.

²⁹ The Cathedral of Saint Vibiana was damaged during the Northridge earthquake in 1994 and was replaced by the Cathedral of Our Lady of the Angels, which was dedicated in 2002.

³⁰ For the early twentieth-century devotion to the Virgin of Guadalupe in Los Angeles, see Engh, Michael E., “Companion of the Immigrants: Devotion to Our Lady of Guadalupe among Mexicans in the Los Angeles Area, 1900–1940,” Journal of Hispanic/Latino Theology 5, no. 1 (1997): 37–47Google Scholar, esp. 39.

³¹ For the following discussion, see Balderrama, Francisco E., In Defense of La Raza: The Los Angeles Mexican Consulate and the Mexican Community, 1929 to 1936 (Tucson: University of Arizona Press, 1982)Google Scholar, esp. 73–90; Sánchez, George G., Becoming Mexican American: Ethnicity, Culture, and Identity in Chicano Los Angeles, 1900–1945 (New York: Oxford University Press, 1993)Google Scholar; Dolan, Jay P. and Hinojosa, Gilberto M., eds., Mexican Americans and the Catholic Church, 1900–1965 (Notre Dame: University of Notre Dame Press, 1994)Google Scholar; and Engh, “Companion,” 37–47.

³² Balderrama, In Defense of La Raza, 76.

³³ Burns, Jeffrey M., “Spirituality and Clergy,” in Mexican Americans and the Catholic Church, 1900–1965, ed. Dolan, Jay P. and Hinojosa, Gilberto M. (Notre Dame: University of Notre Dame Press, 1994), 176–177Google Scholar.

³⁴ As mentioned in Sandoval, Moises, ed., The Mexican American Experience in the Church: Reflections on Identity and Mission, Mexican American Cultural Center Tenth Anniversary Forum (New York: Sadlier, 1983), 34Google Scholar. See also Gilbert Ramon Cadena, “Chicanos and the Catholic Church: Liberation Theology as a Form of Empowerment” (PhD diss., University of California, Riverside, 1987), 55–64; Burns, “Spirituality and Clergy,” 178; and Sánchez, Becoming Mexican American, 165–167.

³⁵ As cited and discussed in Sánchez, Becoming Mexican American, 165; Burns, “Spirituality and Clergy,” 179; and Engh, “Companion,” 41.

³⁶ Sánchez, Becoming Mexican American, 168.

³⁷ Engh, “Companion,” 43. Santo Nombre assumed sponsorship of the annual procession in 1930.

³⁸ Orozco's uncle, Francisco Orozco y Jiménez, was archbishop of Guadalajara from 1913 until 1936, when he was exiled. Francisco Orozco additionally presided over the delayed celebration of the Virgin of Guadalupe as the patron of Latin America, which took place on December 12, 1933, in St. Peter's in Rome. See Brading, Mexican Phoenix, 317.

³⁹ “20,000 Give Public Honor to Our Lady of Guadalupe,” The Tidings, December 15, 1933, 66.

⁴⁰ “Protest Persecution of Church in Mexico by Los Angeles Demonstration,” The Tidings, December 7, 1934, 1. For the following discussion of the 1934 procession, see Balderrama, In Defense of La Raza, 77; Sánchez, Becoming Mexican American, 167–170; and Engh, “Companion,” 43.

⁴¹ “Protest Persecution,” 1.

⁴² For a discussion of the attempts by Consul Martínez and Vice Consul Torres to stop the respective processions, see Balderrama, In Defense of La Raza, 77–83.

⁴³ “40,000 in Holy Name Union Demonstration to Restore Religious Freedom in Mexico,” The Tidings, December 14, 1934, 54; “Procession to Honor Our Lady of Guadalupe,” The Tidings, November 30, 1934, 1; and Balderrama, In Defense of La Raza, 79.

⁴⁴ “40,000 in Holy Name Union,” 54.

⁴⁵ For information on the Marian celebration of 1937, see “Catholics Plan Festival of our Lady of Guadalupe,” Los Angeles Times, May 22, 1937, A8; “Prelate Here for Crowning: Head of Mexico Shrine to See Coronation of Our Lady of Guadalupe,” Los Angeles Times, May 27, 1937, A1; “‘The Word of God is Alive and Powerful’: Catholics will March at Image Coronation,” Los Angeles Times, June 5, 1937, A2; “Gem-Studded Gold Crown Given to Catholic Church,” Los Angeles Times, June 6, 1937, 3; “Virgin Queen of Americas Crowned Before 40,000,” Los Angeles Times, June 7, 1937, A1; and Weber, Francis J., John Joseph Cantwell, His Excellency of Los Angeles (Hong Kong: Cathay, 1971), 119Google Scholar.

⁴⁶ Cantwell was elevated to the position of archbishop in 1936 when Los Angeles became an archdiocese.

⁴⁷ See “Virgin Queen of Americas” and “Prelate Here for Crowning,” which mistakenly dates the original coronation of the Guadalupe image to 1737. Escalada, Xavier, Enciclopedia guadalupana: temática, histórica, onomástica (Mexico City?: s.n., 1995), 2:267Google Scholar.

⁴⁸ Archival Center, Archdiocese of Los Angeles (hereafter cited as AALA): 9355, Letter from Bp. Joseph T. McGucken to Most Rev. Felipe Torres, April 23, 1941, and Letter from Arbp. Cantwell to Most Rev. Felipe Torres, May 10, 1941.

⁴⁹ AALA: 9355: Letter from Arbp. Cantwell to Most Rev. Felipe Torres.

⁵⁰ AALA: 9571, Letter from Arbp. John J. Cantwell to Hon. Sumner Welles, August 28, 1941.

⁵¹ Archbishop Cantwell's Circular Letter, dated August 9, 1941, was published as part of the informational brochure for the pilgrimage. AALA: Flyer for the “14 Day Personally Conducted Archdiocesan Pilgrimage to the Basilica of Our Lady of Guadalupe, October 6 to 19, 1941.”

⁵² Notably, Cantwell first received an invitation to travel to Mexico by the Mexican Secretary of the Interior, for “the new government felt it should make a gesture of consideration for the Catholics who voted so strongly for the actual President's opponent, Almazan.” Cantwell declined that invitation “knowing that all this was a political gesture . . . and instead accepted the invitation sent from the Mexican Hierarchy.” AALA: 9168, Letter from Bp. Joseph T. McGucken to Bp. Joseph Byrne, October 29, 1941.

⁵³ AALA: Flyer for the “14 Day Personally Conducted Archdiocesan Pilgrimage,” Cantwell, Circular Letter, August 9, 1941. See also the citation and discussion in Weber, John Joseph Cantwell, 112.

⁵⁴ This point was reiterated by Joseph Scott during an address at a luncheon that followed the celebration at the Guadalupe Shrine on October 12. See “Great Celebration Gives Key to Unity of the Americas,” The Tidings, October 17, 1941, 1.

⁵⁵ AALA: 9494, Letter from Arbp. John J. Cantwell to Bp. James H. Ryan, August 11, 1941; AALA: 9569, Letter from Sumner Welles to Arbp. John J. Cantwell, August 20, 1941; AALA: 9571, Letter from Arbp. John J. Cantwell to Hon. Sumner Welles, August 28, 1941; and AALA: 9575, Arbp. John J. Cantwell to Hon. Sumner Welles, October 27, 1941. See also Weber, John Joseph Cantwell, 112.

⁵⁶ AALA: 9168, Letter from Bp. Joseph T. McGucken to Bp. Joseph Byrne, October 29, 1941.

⁵⁷ Weber, John Joseph Cantwell, 113. The presence of the military representatives was particularly significant, for “the military had not been seen in the Basilica or at church services since the time of Maximilian.” AALA: 9168, Letter from Bp. Joseph T. McGucken to Bp. Joseph Byrne, October 29, 1941; and AALA: 9169, Letter from Arbp. John J. Cantwell to Bp. Joseph Byrne, October 30, 1941. See also “Mexico President Represented at Solemn Mass Offered by Archbishop of Los Angeles,” The Tidings, October 17, 1941, 4.

⁵⁸ AALA: 9169, Letter from Arbp. John J. Cantwell to Bp. Joseph Byrne, October 30, 1941.

⁵⁹ “Archbishops of Mexico City and Los Angeles Heard Over Radio from Guadalupe Shrine,” The Tidings, October 17, 1941, 1–2; and Weber, John Joseph Cantwell, 113.

⁶⁰ AALA: Mimeographed statement of Cantwell, Los Angeles, 1941, as cited in Weber, John Joseph Cantwell, 113.

⁶¹ “Great Celebration Gives Key to Unity of the Americas,” The Tidings, October 17, 1941, 1; and “Mexico President Represented,” 4. It had been, perhaps, over 100 years since the Mexican flag had been brought to the altar of the Guadalupe Shrine. The Los Angeles Times described the event as a “demonstration of hemispheric solidarity”; see “Mexico Ends Church Rift: Military Participates in Pontifical Mass Conducted by Cantwell,” Los Angeles Times, October 13, 1941, 1.

⁶² Bishop John Mark Gannon, “Prelate Describes Developments in Mexico as ‘The Triumph of Archbishop Cantwell,’” The Tidings, October 31, 1941, 1, 4.

⁶³ AALA: 9301, Letter from Rev. Luis Hernandez to Bp. Joseph T. McGucken, November 5, 1941: “Las consecuencias creo yo, y sobre todo así lo creen todos los Prelados de esta Nación, además de su resonancia, son no ya trasendentales sino incalculables y no sólo para nuestras dos naciones sino para todo nuestro amadísimo Continente Americano.”

⁶⁴ Gannon, “Prelate Describes Developments,” 4.

⁶⁵ This passage from the editorial in Hoy was translated and cited in “Mexican Press Asserts New Freedom,” The Tidings, October 31, 1941, 1, 5 (quote is from 5).

⁶⁶ Very little has been published on the transfer of the tilma relic to Los Angeles. My discussion in this and the subsequent paragraph is dependent on the brief descriptions found in Francis J. Weber, “Juan Diego's Tilma: From Mexico to the Cathedral,” The Tidings, December 5, 2003, 4; as well as a similar text in Francis J. Weber, California's Catholic Treasury: A Guide to the Historical Museum attached to the Archival Center, Archdiocese of Los Angeles (Los Angeles: Archdiocese of Los Angeles Archives, 1984), 74–75.

⁶⁷ “Plan Pilgrimage to Shrine in Mexico,” Berkeley Daily Gazette, August 3, 1942, 5, http://news.google.com/newspapers?nid=1970&dat=19420803&id=zzMyAAAAIBAJ&sjid=5eMFAAAAIBAJ&pg=4154,2192519.

⁶⁸ For the earlier trimming of the image, see nn22–24 above. I have been unable to locate any additional surviving fragments of the tilma. Today, digital reproductions of the Virgin of Guadalupe are sometimes considered third-class relics through a contact with the original representation. See Noreen, Kirstin, “Negotiating the Original: Copying the Virgin of Guadalupe,” Visual Resources 33, no. 3–4 (2017): 363–384CrossRefGoogle Scholar.

⁶⁹ I would like to thank Joanne Wittenberg, the Los Angeles Cathedral archivist, for this suggestion.

⁷⁰ I have, for example, been unable to find any mention of the arrival of the tilma relic in Los Angeles in the months immediately following Cantwell's trip to Mexico City in The Tidings, the weekly newspaper published by the Roman Catholic Archdiocese of Los Angeles.

⁷¹ The scarce publicity that the relic received while it was at the Historical Museum may have been due, in part, to the lack of facilities to support devotional attention.

⁷² See Brading, Mexican Phoenix, 311 for the role of Manríquez, and, more generally, 311–341 for the promotion of the cult of Juan Diego. For the summary of the beatification and canonization process found here, see Poole, Stafford, “History versus Juan Diego,” The Americas 62, no. 1 (2005): 1–16CrossRefGoogle Scholar.

⁷³ For the beatification, see Acta Apostolicae Sedis 82, n. 9 (September 4, 1990), 853–855; and see “Acta Apostolicae Sedis [index],” The Holy See, accessed on June 17, 2014, http://www.vatican.va/archive/aas/index_en.htm.

⁷⁴ For this interview and the resulting articles, see Poole, “History versus Juan Diego,” 4–5. See also Brading, Mexican Phoenix, 348–349.

⁷⁵ For the varying positions on the value of the textual sources, see Fernández, Fidel González, Sánchez, Eduardo Chávez, and Rosado, José Luis Guerrero, El encuentro de la Virgen de Guadalupe y Juan Diego (Mexico City: Porrúa, 1999)Google Scholar, subsequently translated as Chávez, Eduardo, Our Lady of Guadalupe and Saint Juan Diego: The Historical Evidence, trans. Treviño, Carmen and Montaño, Veronica (Lanham, Md.: Rowman and Littlefield, 2006)Google Scholar; Poole, Our Lady of Guadalupe; and Poole, , The Guadalupan Controversies in Mexico (Stanford: Stanford University Press, 2006)Google Scholar. Poole, “History versus Juan Diego,” 10–11, discusses questions related to the miraculous healing of a drug addict by Juan Diego. For the text of the homily at the canonization, see “Apostolic Visit to Toronto, to Ciudad de Guatemala and to Ciudad de México: Canonization of Juan Diego Cuauhtlatoatzin, Homily of the Holy Father John Paul II, Mexico City, Wednesday, July 31, 2002,” The Holy See, accessed on May 27, 2016, http://www.vatican.va/holy_father/john_paul_ii/homilies/2002/documents/hf_jp-ii_hom_20020731_canonization-mexico_en.html.

⁷⁶ For a discussion of the canonization ceremony and its socio-political meaning, see Beatty, Andrew, “The Pope in Mexico: Syncretism in Public Ritual,” American Anthropologist, New Series, 108, no. 2 (2006): 324–335CrossRefGoogle Scholar.

⁷⁷ Ellie Hildago, “Local Catholics Celebrate St. Juan Diego, St. Pedro,” The Tidings, August 9, 2002, 4.

⁷⁸ For a description of the great enthusiasm in Mexico that accompanied the canonization, see Jo Tuckman, “Juan Diego-Mania Takes over Mexico as Canonization Ceremony Nears,” The Tidings, July 26, 2002, 13.

⁷⁹ For this discussion, see Francis J. Weber, “Juan Diego's Tilma: From Mexico to the Cathedral,” The Tidings, December 5, 2003, 4; no author, “Cathedral events to Honor Virgin of Guadalupe, St. Juan Diego,” The Tidings, December 5, 2003, 4; and Larry B. Stammer, “Revered Relic Enshrined in L.A.,” Los Angeles Times, December 10, 2003, B3. Andrew Walther, Vice President of the Apostolate for Holy Relics, was the National Tour Coordinator.

⁸⁰ The crowds may have been as great as 140,000, as indicated in Larry B. Stammer, “Revered Relic Enshrined in L.A.,” Los Angeles Times, December 10, 2003, B3.

⁸¹ Ibid.

⁸² See “About the Event,” Marian Congress, accessed on May 27, 2016, http://www.mariancongress.org/en/event/; and “Event in Phoenix to Feature Top Experts on Miraculous Image,” Marian Congress, accessed on May 27, 2016, http://www.mariancongress.org/en/news/KofCAnnouncement.html.

⁸³ See Guadalupe Celebration, accessed on May 27, 2016, http://www.guadalupecelebration.com/en/index.html.

⁸⁴ According to Andrew Walther, Vice President for Communications at the Knights of Columbus. See Caroline Tan, “Sacred Lady of Guadalupe Relic to Be Featured in Landmark Celebration,” NBC Los Angeles, accessed on May 27, 2016, http://www.nbclosangeles.com/news/local/Sacred-Lady-of-Guadalupe-Relic-to-Be-Featured-in-Landmark-Celebration-164344096.html. See also the media advisory of the Archdiocese of Los Angeles, August 31, 2012: “Archbishop Gomez to Dedicate New Chapel at the Cathedral of Our Lady of the Angels for the Only Relic in the U.S. of the Tilma of Saint Juan Diego,” accessed on May 27, 2016, http://www.la-archdiocese.org/org/media/Press%20Releases/2012-0831_Tilma_Relic_Chapel_Dedication.pdf. Estimates for the actual attendance vary: see Kate Mather, “Faith Brings them Together: A Celebration of Our Lady of Guadalupe draws Thousands to Coliseum,” Los Angeles Times, August 6, 2012, AA3.

⁸⁵ For the development of the Knights of Columbus, see Christopher J. Kauffman, Faith and Fraternalism: The History of the Knights of Columbus 1882–1982 (New York: Harper and Row, 1982). For the Guadalupe Council, see Kauffman, Faith and Fraternalism, 118–120. See also “The Knights of Columbus,” Guadalupe Celebration, accessed on June 29, 2017, http://www.guadalupecelebration.com/gc/en/kc/index.html.

⁸⁶ Carl A. Anderson and Eduardo Chávez, Our Lady of Guadalupe: Mother of the Civilization of Love (New York: Doubleday, 2009). The book appeared on the bestseller lists of the New York Times, the Wall Street Journal, and Publisher's Weekly; see “New Our Lady of Guadalupe book makes national bestseller lists,” Catholic News Agency, August 22, 2009, accessed on June 29, 2017, http://www.catholicnewsagency.com/news/new_our_lady_of_guadalupe_book_makes_national_bestseller_lists/.

⁸⁷ “New Documentary on Our Lady of Guadalupe to Air on ABC this Fall,” Knights of Columbus, October 8, 2015, accessed on June 29, 2017, http://www.kofc.org/en/news/releases/documentary-our-lady-guadalupe.html.

⁸⁸ The Architecture Firm of Dario Bucheli, working in consultation with Father José Castaño, designed the chapel. The discussion of the chapel design is partially based on a document provided by Media Relations for the Los Angeles Archdiocese: “Capilla de la Reliquia de San Juan Diego, Catedral de Nuestra Señora de Los Ángeles.” I would like to thank Carolina Guevara, Associate Director of Media Relations, for her assistance.

⁸⁹ According to the press release, Archdiocese of Los Angeles, Office of Media Relations, September 2, 2012: “Archbishop Gomez Dedicates New Chapel at the Cathedral of Our Lady of the Angels for the Only Relic in the U.S. of the Tilma of Saint Juan Diego.” See also the media advisory of the Archdiocese of Los Angeles, August 31, 2012 (see n84 above).

⁹⁰ Archdiocese of Los Angeles, “Archbishop Gomez Dedicates New Chapel,” press release, September 2, 2012. The reliquary (and surrounding decoration) was installed by Dorado Design and Construction.

⁹¹ The following reading of the reliquary is dependent on “Capilla de la Reliquia de San Juan Diego, Catedral de Nuestra Señora de Los Ángeles,” Media Relations for the Los Angeles Archdiocese: “Esta pieza fue diseñada para contener la reliquia del anterior sin alterarla, y fue hecha en plata y posteriormente enchapada en oro, en su diseño contemplamos una forma elíptica rodeada en su exterior de pétalos de rosas con los símbolos indígenas de ‘Palabra’ haciendo alusión a las rosas que portaba como señal para que se aceptara el mensaje del cielo. Además simbolizan flor y canto, símbolos de la divinidad.

“En el perímetro interior incluimos una línea de plumas que representan a los pájaros de hermosos cantos que se escucharon en las apariciones enmarcando la reliquia que fue colocada al centro de la pieza. Además de ser una alusión al nombre náhuatl de Juan Diego: Cuautlatoatzin (‘Águila que habla’ o ‘portador de las cosas divinas’).

“Todo el conjunto es un sol pero además está coronado por un sol, el nuevo sol, Jesucristo, verdadero Dios y verdadero hombre. En la parte inferior, el símbolo indígena del cosmos y la divinidad, indicando que María es la Madre de Dios. En los dos extremos se puede leer: Virgo-Mater (Virgen y Madre).” Carolina Guevara, Associate Director of Media Relations of the Archdiocese of Los Angeles, generously shared this document.

⁹² I would like to thank Monsignor Weber for a discussion of the papal insignia.

⁹³ An additional shrine dedicated to the Virgin of Guadalupe and designed by Lalo Garcia is found on the north plaza wall at the Cathedral. See “Art & Architecture: Shrine to Our Lady of Guadalupe,” Cathedral of Our lady of the Angels, Accessed on May 25, 2016, http://www.olacathedral.org/plaza/shrine_dex.html.

⁹⁴ Matovina, “Theologies of Guadalupe,” 86.

⁹⁵ For a greater discussion on Pope John Paul II's Guadalupan statements, see Matovina, “Theologies of Guadalupe,” 86–88; and for a list of the Pope's homilies and addresses that deal with the Virgin of Guadalupe, see Matovina, 86n52.

⁹⁶ “Canonization of Juan Diego Cuauhtlatoatzin” (see n75 above).

⁹⁷ Ibid.

⁹⁸ The idea of pars pro toto is typically associated with corporeal relics and expresses the idea that each fragment contains the same sacred power as the whole. See Kevin Trainor, “Pars pro toto: On Comparing Relic Practices,” Numen 57, no. 3/4 (2010): 267–283. The division of relics has a long history and extensive bibliography. See, for example, McCulloh, John M., “From Antiquity to the Middle Ages: Continuity and Change in Papal Relic Policy from the 6th to the 8th Century,” in Pietas: Festschrift für Bernhard Kötting, ed. Dassmann, Ernst and Frank, K. Suso, in Jahrbuch für Antike und Christentum 8 (Münster: Aschendorff, 1980)Google Scholar, 313–324; and Hahn, Cynthia, Strange Beauty: Issues in the Making and Meaning of Reliquaries, 400–circa 1204 (University Park: Pennsylvania State University Press, 2012)Google Scholar.

⁹⁹ Such an idea is reflected in the comment by the Vice President of the Apostolate for Holy Relics (AHR), Andrew Walther, who described the 2003 nationwide tour of the tilma relic as providing “those people who cannot go on pilgrimage to Mexico City an opportunity to share in the graces and blessings bestowed by Our Lady of Guadalupe, the Mother of God and Empress of the Americas.” Walther's comment is included in the description of the tilma on the Cathedral of Our Lady of the Angels website: “The Tilma of Tepeyac at the Cathedral of Our Lady of the Angels,” accessed on May 27, 2016, http://www.olacathedral.org/news/Guadalupe/tilma_of_tepeyac2004.html.