Summary

What are the Seven Gifts of the Holy Spirit? Do you have them? Have you asked for them? Are you prepared to receive them?

Objective

The Objective is become familiar with the Seven Gifts of the Holy Spirit and to be open and prepared to receive them.

“Only one thing is important — eternal salvation. Only one thing, therefore, is to be feared—sin.· Sin is the result of ignorance, weakness, and indifference. The Holy Spirit is the Spirit of Light, of Strength, and of Love. With His sevenfold gifts, He enlightens the mind, strengthens the will, and inflames the heart with love of God. To ensure our salvation we ought to invoke the Divine Spirit daily, for “The Spirit helpeth our infirmity. We know not what we should pray for as we ought. But the Spirit Himself asketh for us.” (From the Novena to the Holy Spirit)

After being enlightened or receiving the Gifts of the Holy Spirit that you asked for, you become an Apostle of the Holy Spirit by proceeding to carry out what you now presume you are to do. You will know you are doing His will because you will feel His presence in your heart and you will be filled with his rewards: love, joy, peace or any other of the twelve fruits of the Holy Spirit. (From Listening to the Holy Spirit by George E. Schullhoff A.H.S.)

Bible Readings

1. Isaiah Chapter 11: 1-3

But a shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom. The spirit of the LORD shall rest upon him: a spirit of wisdom and of understanding, A spirit of counsel and of strength, a spirit of knowledge and of fear of the LORD, and his delight shall be the fear of the LORD.

2. John 14:15-17, 25-26

If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate to be with you always, the Spirit of truth, which the world cannot accept, because it neither sees nor knows it. But you know it, because it remains with you, and will be in you.

I have told you this while I am with you. The Advocate, the holy Spirit that the Father will send in my name–he will teach you everything and remind you of all that (I) told you.

3. 2 Timothy 1:3

For God did not give us a spirit of cowardice but rather of power and love and self-control.

4. 1 Corinthians 6:19

Do you not know that your body is a temple of the Holy Spirit within you, whom you have from God, and that you are not your own?

5. Wisdom 1:4

Because into a soul that plots evil wisdom enters not, nor dwells she in a body under debt of sin.

6. Romans 8:9-14

But you are not in the flesh; on the contrary, you are in the spirit, if only the Spirit of God dwells in you. Whoever does not have the Spirit of Christ does not belong to him. But if Christ is in you, although the body is dead because of sin, the spirit is alive because of righteousness. If the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will give life to your mortal bodies also, through his Spirit that dwells in you. Consequently, brothers, we are not debtors to the flesh, to live according to the flesh. For if you live according to the flesh, you will die, but if by the spirit you put to death the deeds of the body, you will live. For those who are led by the Spirit of God are children of God.

Catechism Readings

1. Paragraph 1830

“The moral life of Christians is sustained by the gifts of the Holy Spirit. These are permanent dispositions which make man docile in following the promptings of the Holy Spirit.”

2. Paragraph 1831

“The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. They belong in their fullness to Christ, Son of David. They complete and perfect the virtues of those who receive them. They make the faithful docile in readily obeying divine inspirations.”

Small Group Questions

1. Do you feel connected to the Holy Spirit?

2. Have you ever asked the Holy Spirit for his Seven Gifts?

3. Which of the Gifts do you feel that you have in abundance and which are you lacking?

4. Has the Holy Spirit ever inspired you to do anything? Explain.

Recommended Resources

1. Novena to the Holy Spirit for the Seven Gifts:

http://www.ewtn.com/devotionals/pentecost/seven.htm

2. Book: “Be a Man”, by Father Larry Richards, Chapter 4 “Be a Man Who Lives in the Holy Spirit”

Accountability

1. Prepare yourself to receive the Gifts of the Holy Spirit, make a sincere and complete confession.

2. Pray to the Holy Spirit to receive his Seven Gifts.

3. Reflect on the Seven Gifts and ask God to help you use them in your life.

4. Take a different Gift each of the next seven days; focus on that Gift for that day and ask God for that Gift.

Author(s)

Michael Copfer

Included Resources:

1. Presenting group may wish to incorporate the following prayer by St. Augustine into their pray:

Breathe in me, O Holy Spirit, that my thoughts may all be holy.

Act in me, O Holy Spirit, that my work, too, may be holy.

Draw my heart, O Holy Spirit, that I love but what is holy.

Strengthen me, O Holy Spirit, to defend all that is holy.

Guard me, then, O Holy Spirit, that I always may be holy.

Amen

2. Gifts of the Holy Spirit enable us to live a holy Christian life. The Gifts of the Holy Spirit are:

1. Wisdom:

· That I may despise the perishable things of this world and aspire only after the things that are eternal (Desire for the things of God, and to direct our whole life and all our actions to His honor and glory)

· It is the gift of Wisdom that strengthens our faith, fortifies hope, perfects charity, and promotes the practice of virtue in the highest degree

· Wisdom is the most perfect of the gifts; it enables you to know how to use all of His gifts in their proper proportions

2. Understanding (Light of Divine Truth):

· Enable us to know more clearly the mysteries of faith (truths of our holy religion); it is by Understanding that we learn to appreciate and relish them

· It enables us to penetrate the inner meaning of revealed truths and through them to be quickened to newness of life.

· Our faith ceases to be sterile and inactive, but inspires a mode of life that bears eloquent testimony to the faith that is in us; we begin to “walk worthy of God in all things pleasing, and increasing in the knowledge of God

3. Counsel (Right Judgement, Supernatural Common Sense):

· That I may ever choose the surest way of pleasing God and gaining heaven

· Endows the soul with supernatural prudence, enabling it to judge promptly and rightly what must done, especially in difficult circumstances; warning us of the deceits of the devil, and of the dangers to salvation

· Counsel applies the principles furnished by Knowledge and Understanding to the innumerable concrete cases that confront us in the course of our daily duty as parents, teachers, public servants, and Christian citizens. Counsel is supernatural common sense, a priceless treasure in the quest of salvation

· Enables you to know how to listen and to act upon His promptings and His inspiration

4. Fortitude (Courage):

· Strengthens us to do the will of God in all things; that we may bear our cross with Him and that we may overcome with courage all the obstacles that oppose our salvation

· Fortitude imparts to the will an impulse and energy which move it to under-take without hesitancy the most arduous tasks, to face dangers, to trample under foot human respect, and to endure without complaint the slow martyrdom of even lifelong tribulation

· Gives you strength to do what you must do

5. Knowledge:

· That I may know God and know myself and grow perfect in the science of the Saints

· Enables the soul to evaluate created things at their true worth–in their relation to God (It unmasks the pretense of creatures, reveals their emptiness, and points out their only true purpose as instruments in the service of God)

· It shows us the loving care of God even in adversity, and directs us to glorify Him in every circumstance of life (Guided by its light, we put first things first, and prize the friendship of God beyond all else)

· Enable us to discover the will of God in all things

· Enables you to see as God sees, to the extent that He wants you to see at a particular moment

6. Piety (Reverence):

· That I may find the service of God sweet and amiable (allows us to finds the practice of his religion, not a burdensome duty, but a delightful service – Where there is love, there is no labor)

· He who is filled with the gift of Piety Love God as a Father, and obey Him because we love Him

· Enables you to love being in the presence of God

· It inspires us to love and respect for His sake persons and things consecrated to Him, as well as those who are vested with His authority, His Blessed Mother and the Saints, the Church and its visible Head, our parents and superiors, our country and its rulers

7. Fear of the Lord (Wonder and Awe):

· That I may be filled with a loving reverence towards God and may dread in any way to displease Him

· Sovereign respect for God, and makes us dread nothing so much as to offend Him by sin

· It is a fear that arises, not from the thought of hell, but from sentiments of reverence and filial submission to our heavenly Father

· Enables you to love the Lord so much you fear not doing His will

3. The Seven Gifts of the Holy Spirit By Frank X. Blisard http://www.catholic.com/thisrock/2006/0612uan.asp

It is difficult to name another Catholic doctrine of as hallowed antiquity as the seven gifts of the Holy Spirit that is subject to such benign neglect. Like most Catholics born around 1950, I learned their names by rote: “wis-dom, un-derstanding, coun-sel, fort-itude, know-ledge, pie-ety, and fear of the Lord!” Sadly, though, it was all my classmates and I ever learned, at least formally, about these mysterious powers that were to descend upon us at our confirmation. Once Confirmation Day had come and gone, we were chagrined to find that we had not become the all-wise, all-knowing, unconquerable milites Christi (soldiers of Christ) that our pre-Vatican II catechesis had promised.

The Problem

Ironically, post-Vatican II catechesis has proven even less capable of instilling in young Catholics a lively sense of what the seven gifts are all about. At least the previous approach had the advantage of conjuring up the lurid prospect of a martyr’s bloody death at the hands of godless atheists. But, alas, such militant pedagogy went out the window in the aftermath of the Council. But a stream of reports in recent decades on declining interest in the faith among new confirmandi suggests that the changes are not having their desired effect. Not that there were no bugs in the pre-Vatican II catechetical machine—there were plenty—but such superficial tinkering did not even begin to address them.
A recent article in Theological Studies by Rev. Charles E. Bouchard, O.P., president of the Aquinas Institute of Theology in St. Louis, Missouri (“Recovering the Gifts of the Holy Spirit in Moral Theology,” Sept. 2002), identifies some specific weaknesses in traditional Catholic catechesis on the seven gifts:

· Neglect of the close connection between the seven gifts and the cardinal and theological virtues (faith, hope, charity/love, prudence, justice, fortitude/courage, and temperance), which St. Thomas Aquinas himself had emphasized in his treatment of the subject

· A tendency to relegate the seven gifts to the esoteric realm of ascetical/mystical spirituality rather than the practical, down-to-earth realm of moral theology, which Aquinas had indicated was their proper sphere

· A form of spiritual elitism whereby the fuller study of the theology of the gifts was reserved to priests and religious, who alone, it was presumed—unlike the unlettered masses—had the requisite learning and spirituality to appreciate and assimilate it

· Neglect of the scriptural basis of the theology of the gifts, particularly Isaiah 11, where the gifts were originally identified and applied prophetically to Christ

The 1992 Catechism of the Catholic Church had already addressed some of these issues (such as the importance of the virtues and the relationship between the gifts and “the moral life”) but avoided defining the individual gifts or even treating them in any detail—a mere six paragraphs (1285–1287, 1830–1831, and 1845), as compared with forty on the virtues (1803–1829, 1832–1844). Perhaps that is why the catechetical textbooks that have appeared in the wake of the new Catechism present such a confusing array of definitions of the gifts. These definitions tend to be imprecise rehashings of the traditional Thomistic definitions or totally ad hoc definitions drawn from the author’s personal experience or imagination. In light of these developments, it is helpful to review the Church’s traditional explanation of the seven gifts.

The Traditional Explanation

The seven gifts of the Holy Spirit are, according to Catholic Tradition, heroic character traits that Jesus Christ alone possesses in their plenitude but that he freely shares with the members of his mystical body (i.e., his Church). These traits are infused into every Christian as a permanent endowment at his baptism, nurtured by the practice of the seven virtues, and sealed in the sacrament of confirmation. They are also known as the sanctifying gifts of the Spirit, because they serve the purpose of rendering their recipients docile to the promptings of the Holy Spirit in their lives, helping them to grow in holiness and making them fit for heaven.
The nature of the seven gifts has been debated by theologians since the mid-second century, but the standard interpretation has been the one that St. Thomas Aquinas worked out in the thirteenth century in his Summa Theologiae:

· Wisdom is both the knowledge of and judgment about “divine things” and the ability to judge and direct human affairs according to divine truth (I/I.1.6; I/II.69.3; II/II.8.6; II/II.45.1–5).

· Understanding is penetrating insight into the very heart of things, especially those higher truths that are necessary for our eternal salvation—in effect, the ability to “see” God (I/I.12.5; I/II.69.2; II/II.8.1–3).

· Counsel allows a man to be directed by God in matters necessary for his salvation (II/II.52.1).

· Fortitude denotes a firmness of mind in doing good and in avoiding evil, particularly when it is difficult or dangerous to do so, and the confidence to overcome all obstacles, even deadly ones, by virtue of the assurance of everlasting life (I/II.61.3; II/II.123.2; II/II.139.1).

· Knowledge is the ability to judge correctly about matters of faith and right action, so as to never wander from the straight path of justice (II/II.9.3).

· Piety is, principally, revering God with filial affection, paying worship and duty to God, paying due duty to all men on account of their relationship to God, and honoring the saints and not contradicting Scripture. The Latin word pietas denotes the reverence that we give to our father and to our country; since God is the Father of all, the worship of God is also called piety (I/II.68.4; II/II.121.1).

· Fear of God is, in this context, “filial” or chaste fear whereby we revere God and avoid separating ourselves from him—as opposed to “servile” fear, whereby we fear punishment (I/II.67.4; II/II.19.9).

These gifts, according to Aquinas, are “habits,” “instincts,” or “dispositions” provided by God as supernatural helps to man in the process of his “perfection.” They enable man to transcend the limitations of human reason and human nature and participate in the very life of God, as Christ promised (John 14:23). Aquinas insisted that they are necessary for man’s salvation, which he cannot achieve on his own. They serve to “perfect” the four cardinal or moral virtues (prudence, justice, fortitude, and temperance) and the three theological virtues (faith, hope, and charity). The virtue of charity is the key that unlocks the potential power of the seven gifts, which can (and will) lie dormant in the soul after baptism unless so acted upon.
Because “grace builds upon nature” (ST I/I.2.3), the seven gifts work synergistically with the seven virtues and also with the twelve fruits of the Spirit and the eight beatitudes. The emergence of the gifts is fostered by the practice of the virtues, which in turn are perfected by the exercise of the gifts. The proper exercise of the gifts, in turn, produce the fruits of the Spirit in the life of the Christian: love, joy, peace, patience, kindness, goodness, generosity, faithfulness, gentleness, modesty, self-control, and chastity (Gal. 5:22–23). The goal of this cooperation among virtues, gifts, and fruits is the attainment of the eight-fold state of beatitude described by Christ in the Sermon on the Mount (Matt. 5:3–10).

The Spiritual Arsenal

Rather than perpetuating either a strictly Thomistic approach or an approach based on contemporary, culturally conditioned definitions, I propose a third way of understanding the seven gifts, one that goes back the biblical source material.
The first—and only—place in the entire Bible where these seven special qualities are listed together is Isaiah 11:1–3, in a famous Messianic prophecy.

Virtually every commentator on the seven gifts for the past two millennia has identified this passage as the source of the teaching, yet none have noted how integral these seven concepts were to the ancient Israelite “Wisdom” tradition, which is reflected in such Old Testament books as Job, Proverbs, Ecclesiastes, Song of Songs, Psalms, Ecclesiasticus, and the Wisdom of Solomon, as well as certain strands of the prophetic books, including Isaiah. This material focuses on how to navigate the ethical demands of daily life (economics, love and marriage, rearing children, interpersonal relationships, the use and abuse of power) rather than the historical, prophetic, or mythical/metaphysical themes usually associated with the Old Testament. It does not contradict these other.aspects of revelation but complements them by providing a glimpse into how Israel’s covenant with Yahweh is lived out in all its nitty-gritty detail.
It is from this world of practical, down-to-earth, everyday concerns rather than the realm of ascetical or mystical experience that the seven gifts emerged, and the context of Isaiah 11 reinforces this frame of reference. The balance of Isaiah describes in loving detail the aggressiveness with which the “shoot of Jesse” will establish his “peaceable kingdom” upon the earth:

He shall not judge by what his eyes see, or decide by what his ears hear; but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked. They shall not hurt or destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord as the waters cover the sea. (Is. 11:3–4, 9)

Establishing this kingdom entails thought, planning, work, struggle, courage, endurance, perseverance, humility—that is, getting one’s hands dirty. This earthbound perspective is a profitable one from which to view the role the seven gifts play in the life of mature (or maturing) Christians.
There is a strain within Catholicism, as within Christianity in general, that focuses on the afterlife to the exclusion—and detriment—of this world, as if detachment from temporal things were alone a guarantee of eternal life. One of the correctives to this kind of thinking issued by Vatican II was the recovery of the biblical emphasis on the kingdom of God as a concrete reality that not only transcends the created order but also transforms it (Dei Verbum 17; Lumen Gentium 5; Gaudium et Spes 39).
The seven gifts are indispensable resources in the struggle to establish the kingdom and are, in a sense, a byproduct of actively engaging in spiritual warfare. If a person does not bother to equip himself properly for battle, he should not be surprised to find himself defenseless when the battle is brought to his doorstep. If my classmates and I never “acquired” the “mysterious powers” we anticipated, perhaps it is because we never took up arms in the struggle to advance the kingdom of God!
The seven gifts are an endowment to which every baptized Christian can lay claim from his earliest childhood. They are our patrimony. These gifts, given in the sacraments for us to develop through experience, are indispensable to the successful conduct of the Christian way of life. They do not appear spontaneously and out of nowhere but emerge gradually as the fruit of virtuous living. Nor are they withdrawn by the Spirit once they are no longer needed, for they are perpetually needed as long as we are fighting the good fight.
The seven gifts are designed to be used in the world for the purpose of transforming that world for Christ. Isaiah 11 vividly portrays what these gifts are to be used for: to do what one is called to do in one’s own time and place to advance the kingdom of God. The specific, personal details of that call do not come into focus until one has realized his very limited, ungodlike place in the scheme of things (fear of the Lord), accepted one’s role as a member of God’s family (piety), and acquired the habit of following the Father’s specific directions for living a godly life (knowledge). This familiarity with God breeds the strength and courage needed to confront the evil that one inevitably encounters in one’s life (fortitude) and the cunning to nimbly shift one’s strategies to match—even anticipate—the many machinations of the Enemy (counsel). The more one engages in such “spiritual warfare,” the more one perceives how such skirmishes fit into the big picture that is God’s master plan for establishing his reign in this fallen world (understanding) and the more confident, skillful, and successful one becomes in the conduct of his particular vocation (wisdom).

Soldiers of Christ

These remarks are aimed primarily at adult cradle Catholics who, like me, were inadequately catechized (at least with respect to the seven gifts). Because of the ongoing controversy in the Church at large over the proper age for reception of the sacrament of confirmation, the malaise of inadequate catechesis is likely to continue afflicting the faithful. The lack of attention to the synergistic relationship between the virtues and the gifts seems to be the main culprit in the failure to develop the gifts among the confirmandi. Catechesis that is aimed only at the acquisition of knowledge or merely at promoting “random acts of kindness” without a solidly evangelical organizing principle simply will not cut it with this (or any other) generation of young people. Centering prayer, journaling, guided meditation, or any of the host of other pseudo-pedagogical tricks popular in many current catechetical programs cannot compete with the seductions of the culture of death.
The path to a mature appropriation of the spiritual arsenal represented by the seven gifts needs to be trod as early as possible, and the seven virtues can serve today, as they have for most of the Church’s history, as excellent guides along that path. Perhaps it is time to resurrect the traditional image of the baptized as “soldiers of Christ,” a phrase that has been anathema for Catholic catechetical materials for decades. Despite the fact that the post-Vatican II zeitgeist has militated against the notion of “militancy” in all things religious, this stance has been shown to be misguided—by an honest assessment of what Sacred Scripture has to say about it and by world events in our own lifetime. The toppling of the Soviet Union, for example, would not have happened without the nonviolent militancy of John Paul II in the pursuit of a legitimate goal. The seven gifts of the Holy Spirit are our spiritual weaponry for the spiritual warfare of everyday life.

Summary

The image of Our Lady of Guadalupe hangs in our meeting room, but what did it say to the indigenous people of Mexico 500 years ago to convert 9 million to the catholic faith and what does it say to us today as it is still the most visited Marian Shrine in the world?

Objective

The Objective is become familiar with the apparition of Our Lady of Guadalupe.

· The apparition events involving Juan Diego

· The symbols of the Image

· The message to us today

Bible Readings

1. Revelation 12: 1-2

A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was with child and wailed aloud in pain as she labored to give birth.

2. John 19:26-27

When Jesus saw his mother and the disciple there whom he loved, he said to his mother, “Woman, behold, your son.” Then he said to the disciple, “Behold, your mother.” And from that hour the disciple took her into his home.

3. Luke 1:46-48

And Mary said, “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has regarded the low estate of his handmaiden. For behold, henceforth all generations will call me blessed.

Catechism Readings

1. Paragraph 963

Since the Virgin Mary’s role in the mystery of Christ and the Spirit has been treated, it is fitting now to consider her place in the mystery of the Church. “The Virgin Mary . . . is acknowledged and honored as being truly the Mother of God and of the redeemer. . . . She is ‘clearly the mother of the members of Christ’ . . . since she has by her charity joined in bringing about the birth of believers in the Church, who are members of its head.” “Mary, Mother of Christ, Mother of the Church.”

2. Paragraph 2679

Mary is the perfect Orans (pray-er), a figure of the Church. When we pray to her, we are adhering with her to the plan of the Father, who sends his Son to save all men. Like the beloved disciple we welcome Jesus’ mother into our homes, for she has become the mother of all the living. We can pray with and to her. The prayer of the Church is sustained by the prayer of Mary and united with it in hope.

Small Group Questions

1. Do you consider Mary to be your mother?

2. What did the image say to you before today and what does it say to you now?

3. Have you ever made a pilgrimage to the site of a Marian apparition? If yes, what was the experience like?

4. Have you ever prayed for the intersection of the Virgin Mary?

5. What do you do in your life to honor the Virgin Mary?

Recommended Resources

1. Book: “Our Lady of Guadalupe Mother of the Civilization of Love”, by Carl Anderson & MSGR. Eduardo Chavez

2. Recording of Catholic Answers Live show with Cardinal Raymond Burke about Our Lady of Guadalupe, which first aired on 12/8/2010 and is available to listen to for free at: http://www.catholic.com/radio/event.php?calendar=1&category=&event=6516&date=2010-12-08

Accountability

1. Reflect on the image of Our Lady of Guadalupe, how can she help you grow closer to her son?

2. Take some time this weekend to discuss Our Lady of Guadalupe with you wife and kids.

Author(s)

Michael Copfer

Included Resources:

The following notes taken from the book: “Our Lady of Guadalupe Mother of the Civilization of Love”, by Carl Anderson & MSGR. Eduardo Chavez

HISTORY

· 1519-21: Hernan Cortes lands in Mexico and conquers the Aztec Empire

· Aztecs used human sacrifice to sustain the Aztec gods (sun & moon)and maintain cosmic harmony

· After the Spanish conquest of Mexico, Christian missionaries came to the New World

· 1529: Evangelization efforts to the indigenous people were failing both due to the corruption and mistreatment from some of the Spaniards toward the indigenous people and the friar missionaries’ inability to evangelize due to ignorance of the Indian language and culture. Friar Sahagun likened it to a doctor trying to cure a patient without knowing the illness. Friar Zumarrage wrote in a letter to Charles V, the king of Spain, “If God does not provide the remedy from His Hand, the land is about to be completely lost.”

· 1531: a series of natural events including earthquakes, Halley’s comet and a solar eclipse lead the Indians to believe that the world is about to end

· After the Apparitions and Image: A missionary wrote, “The Indians, submerged in a profound darkness, still loved and serves false little gods, clay figurines and images of our enemy the devil, in spite of having heard about the faith. But when they heard that the Holy Mother of Our Lord Jesus Christ had appeared, and since they saw and admired her most perfect Image, which has no human art, their eyes were opened as if suddenly day had dawned for them.”

JUAN DIEGO

· Was a native of the area of Mexico City at the height of the Aztec Empire, his Indian name was Cuauhtlatoatzin meaning “eagle that speaks”

· He was a middle-class commoner who owned property through inheritance

· 1524 Juan Diego at 50 yrs old was baptized along with his wife by a Franciscan missionary, making them among the early converts to the Christian Faith

· Juan Diego’s wife died five years after they were baptized, leaving Juan Diego with just his uncle, Juan Bernardino also a convert to Christianity

· Every Saturday and Sunday Juan Diego awoke at dawn and walked nine miles to attend Mass and catechesis (instruction in the faith), his route took him by Tepeyac hill

FIRST APPARITION

· Saturday December 9, 1531, Juan Diego was on his way to catechesis and going by Tepeyac hill when he heard beautiful music coming from the top of the hill

· Then the music stopped and he heard a woman’s voice calling his name

· Upon reaching the top of the hill, he found a beautiful woman wearing clothes that “Shone like the sun”

· She said to him, “I am the ever-perfect holy Mary, who has the honor to be the mother of the true God by whom we all live, the Creator of people, the Lord of the near and far, the Lord of heaven and earth.” I want very much that they build my sacred little house here, in which I will show Him, I will exalt Him upon making Him manifest, I will give Him to all people in all my personal love, Him that is my compassionate gaze, Him that is my help, Him that is my salvation. Because truly I am your compassionate Mother, yours and that of all the people that live together in this land, and also of all the other various lineages of men, those who love me, those who cry to me, those who seek me, those who trust in me.”

· She asked him to give this message Friar Juan de Zumarrage, the bishop who was head of the Church in Mexico City

· Importance of this message:

o Makes clear the Virgin Mary’s universal role as mother and her desire to bring all people closer to God through her loving intercession

o The request of a church to be built is significant because to the indigenous people the temple was at the center of society and the request for a new temple marked the beginning of a new civilization

· Juan Diego went right away to bishop’s house. But the bishop was skeptical of an apparition to a recently converted Indian and told him that he would listen to his story at another time

SECOND APPARITION

· After being dismissed by the bishop, Juan Diego returned to Tepeyac hill and requested that the Virgin should give the mission to someone more important than himself

· He said, “So I beg you…to have one of the nobles who are held in esteem, one who is known, respected, honored, have him carry on, take your venerable breath, your venerable word, so that he will be believed. Because I am really just a man from the country, I am the porter’s rope, I am a back-frame, just a tail, a wing; I myself need to be led, carried on someone’s back…My Little Girl, my Littlest Daughter, my Lady, my Girl, please excuse me: I will afflict your face, your heart: I will fall into your anger, into your displeasure, my Lady Mistress.”

· The Virgin responded, “Listen, my youngest son, know for sure that I have no lack of servants messengers to whom I can give the task of carrying my breath, my word, so that they carry out my will. But it is necessary that you, personally, go and plead, that by your intercession my wish, my will, become a reality. And I beg you, my youngest son, and I strictly order you to go again tomorrow to see the bishop. And in my name, make him know, make him hear my wish, my will, so that he will bring into being, build my sacred house that I ask of him. And carefully tell him again how I, personally, the ever Virgin Holy Mary, I, who am the Mother of God, sent you as my messenger.”

· The next day, Juan Diego visited the bishop who questioned Juan Diego and then requested evidence that would confirm the truth of the story

THIRD APPARITION

· Juan Diego returned to Tepeyac hill and told the Virgin of the bishop’s request for a sign

· She told him to return the next day to receive the sign

FOURTH APPARITION

· The next day, Juan Diego’s uncle , Juan Bernardino, was very ill and instead of going to Tepeyac hill, Juan Diego went to get a doctor for his uncle

· On December 12, 1531, Juan Bernardino asked Juan Diego to bring him a priest for his confession and to prepare him for death

· Juan Diego put on his tilma (a cloak-like garment) as it was cold and went to get a priest, but remembering his promise to the Virgin, he avoided his usual path as he did not want to be delayed in getting the priest for his uncle

· However, the Virgin came down from the hill and said to Juan Diego, “My youngest son, what’s going on? Where are you going? Where are you headed?

· Juan Diego told her that his uncle was dying and that he needed to take care of him. He said, “Afterwards I will return here again to go carry your venerable breath, your venerable word, Lady, my little girl. Forgive me, be patient with me a little longer, because I am not deceiving you with this…tomorrow without fail I will come in all haste.”

· The Virgin responded, “Listen, put it into your heart, my youngest son, that what frightened you, what afflicted you, is nothing; do not let it disturb your face, your heart; do not fear this sickness nor any other sickness, nor any sharp and hurtful thing. Am I not here, I who have the honor to be your Mother? Are you not in my shadow and under my protection? Am I not the source of your joy? Are you not in the hollow of my mantle, in the crossing of my arms? Do you need something more?

· She tells him that his uncle will recover from his illness

· Juan Diego trusted the Virgin completely and again asked for a sign to take to the bishop as proof

· She instructed him to go to the top of Tepeyac hill and cut flowers and bring them back to her to arrange in his tilma

· Juan Diego was amazed to find flowers of the sweetest scent during the winter on this rocky hill that typically only grew thistles and cacti

· While arranging the flowers in his tilma the Virgin said, “My youngest son, these different kinds of flowers are the proof, the sign that you will take to the bishop. You will tell him for me that in them he is to see my wish and that therefore he is to carry out my wish, my will; and you, you who are my messenger, in you I place my absolute trust.”

· Juan Diego then goes to the bishop’s house with the sign (the flowers) in his tilma. Upon finally getting to see the bishop, Juan Diego kneels before him and unfolds his tilma letting the flowers fall to the floor, which reveal the image of the Virgin Mary upon the tilma’s rough surface

· Those present knelt down overwhelmed with emotion. The bishop also knelt in tears, praying for the Virgin’s forgiveness for not having done her request

· The following day Juan Diego took the bishop to see where the chapel was to be built, construction began immediately

TILMA

· In the Indian culture the tilma was a sign of social status. Peasant’s had plan tilmas, while nobles had colorful tilmas

· The tilma also represented: protection, nourishment, matrimony and consecration

· By placing her image on Juan Diego’s tilma, the Virgin gave a new dignity to the common person and especially to the Indians

APPARITION TO JUAN BERNARDINO (JUAN DIEGO’S UNCLE)

· After fulfilling his duty Juan Diego returned to his uncle, to find him completely healed

· As Juan Diego explained to his uncle where he had been, his uncle told him that he already knew because the Virgin came to him, healed him and told him everything that his nephew was doing for her

· She also told the uncle her name: “the Perfect Virgin Holy Mary of Guadalupe”

· By disclosing her full name to the uncle it gives a second witness to the apparition and it show his role in the family and relationship as a community elder

· The name “Guadalupe” chosen by her reflects her mission as the one that carries or brings the living water, Jesus Christ. Guadalupe was a river that ran through Extremadura, Spain. It is of Arabic origin and means “river of black gravel”

THE IMAGE – A Mystery for Science

· Juan Diego’s tilma is made of agave fibers (cactus cloth), which are highly corruptible and should suffer from normal decomposition (typically would last only 30-40 years), but it is still intact today

· Miraculous preservation: for the first 116 years it was displayed with no type of covering; replica tilmas made of similar material have been placed in the same area as the original and have not held up to the environmental characteristics of the humidity and saltpeter found on Tepeyac hill, within a short period the replicas discolor and fall to pieces

· Nov. 14, 1921 a bomb was placed under the image and exploded, the result was that is ruined the alter, candelabra, and bronze crucifix atop the alter and shattered windows in neighboring homes within a one-kilometer radius but only inches away the tilma under a glass covering remained unharmed.

· In 1785 nitric acid used to clean the frame was spilled, enough to destroy the whole surface; however, only a dull mark is visible

· Both art specialists and chemists have studied the image on the tilma to determine how the image came to be on the tilma. The colors permeate the fabric all the way through and are visible in the back. The art experts determined, “It is humanly impossible that any artist could paint and work something so beautiful, clean and well-formed on a fabric which is as rough as is the tilma.” They could not even determine if it is tempera or oil paint because it appears to be both. Likewise, the chemists concluded, “Our limited intelligence cannot account for it.”

· In 1977, the tilma was examined using infrared photography and digital enhancement techniques. Unlike any painting, the tilma shows no sketching or any sign of outline drawn to permit an artist to produce a painting. Further, the very method used to create the image is still unknown. The image is inexplicable in its longevity and method of production.

THE IMAGE – SYMBOLS

· Belt much higher than the waist indicating she is pregnant. Not only is she pregnant, but she is pregnant with God himself as indicated by the Jasmine flower (four petals) on her belly, which is the Indian’s symbol for God and only appears in this one place on her tunic.

· The Virgin sounded by fog/clouds is a sign of something supernatural to the Indians

· The angel beneath her feet is a sign of renewal for the Indian civilization. As it is both bald but with the countenance of a child, therefore, evoking both wisdom and youthful. The wings are that of an eagle symbolic of the conveyor of the Aztecs’ sacrificial offerings. Thus the eagle-angle is transporting in his hands the new sacrifice, Christ present in the Virgin’s womb.

· The pattern of the stars on her mantle are the constellations that appeared above Mexico City on the morning of Dec. 12, 1531, the day the image appeared on the tilma.

· The rich blue-green color of the mantle was an imperial color for the Aztecs, typically only worn by the emperor.

· By eclipsing the sun and standing atop the moon, she shows that she has governance of both, which were gods that the Indians had been worshiping with human sacrifice. Also, the date of the image (Dec. 12, 1531) was the winter solstice, when the sun conquers the darkness and the days become longer.

· Even as her imperial-colored clothing and cosmic surroundings indicate that she is a heavenly queen, her posture indicates that there is someone greater than she, someone to whom she humbly prays. Not only her hands indicate that she is praying, and her eyes are downcast as a sign of respect but also her stance, which has one bent knee and her weight on the other foot, which to the Indians was a sign of a dance, their highest form of prayer.

· Her skin is neither white like the Spaniards nor dark like the Indians, but is mestizo, a combination of the two. She is therefore identifying herself with the people of the New World, as both a mix of European and Indian ancestry.

· The bare cross on the brooch is similar to that of the missionaries and not only identifies her son but also acknowledges the Indians’ sufferings, both due to plagues and mistreatment at the hands of some of the Spanish officials and settlers.

WHAT IT MEANS TODAY

Pope John Paul II (Ecclesia in America), “The appearance of Mary to native Juan Diego on the hill of Tepeyac in 1531 had a decisive effect on evangelization. Its influence greatly overflows the boundaries of Mexico, spreading to the whole continent…[which] has recognized in the mestizo face of the Virgin of Tepeyac, “in Blessed Mary of Guadalupe, an impressive example of a perfectly enculturated evangelization.” Therefore, JP II said that Our Lady of Guadalupe is venerated in the Western Hemisphere as “Queen of all America” and that the December 12^th feast day be celebrated not only in Mexico but throughout the Western Hemisphere.

Our Lady of Guadalupe is more than an event; she is a person, “Patroness of all America and Star of the first and new evangelization”, her continuing witness to Christ continues to aid the men and women of the Western Hemisphere to a greater encounter with Christ.

WHAT HAVE THE POPES SAID CONCERNING Our Lady of Guadalupe

1576, Pope Gregory XIII extends indulgences and blessings to the chapel at Tepeyac

1667, Pope Clement IX institutes the feast of Our Lady of Guadalupe on December 12

1754, Pope Benedict XIV declares our Lady of Guadalupe patroness of New Spain, saying, “God has not done anything like this for any other nation.”

1900, Pope Leo XII proclaims that the offices and Masses of Our Lady of Guadalupe are to be celebrated in perpetuity

1910, Pope Pius X declares Our Lady of Guadalupe patroness of Latin America

1935, Pope Pius XI names Our Lady of Guadalupe patroness of the Philippines

1946, Pope Pius XII declares Our Lady of Guadalupe Patroness of the Americas

1999, Pope John Paul II proclaimed Our Lady of Guadalupe as Patroness of the whole American continent

2002, July 31, Juan Diego is canonized by Pope John Paul II at the Basilica of Our Lady of Guadalupe in Mexico City, becoming the first Mexican indigenous saint