Mama Mary's Birthday from Our Lady of Guadalupe on Vimeo.


BIRTH OF MARY

September 8th
A. Valentini

The present Feast forms a link between the New and the Old Testament. It shows that Truth succeeds symbols and figures and that the New Covenant replaces the Old. Hence, all creation sings with joy, exults, and participates in the joy of this day.... This is, in fact, the day on which the Creator of the world constructed His temple; today is the day on which by a stupendous project a creature becomes the preferred dwelling of the Creator" (Saint Andrew of Crete).
"Let us celebrate with joy the birth of the Virgin Mary, of whom was born the Sun of Justice.... Her birth constitutes the hope and the light of salvation for the whole world.... Her image is light for the whole Christian people" (From the Liturgy).
As these texts so clearly indicate, an atmosphere of joy and light pervades the Birth of the Virgin Mary.

1. Historical Details about the Feast
The origin of this Feast is sought in Palestine. It goes back to the consecration of a church in Jerusalem, which tradition identifies as that of the present basilica of St. Ann.
At Rome the Feast began to be kept toward the end of the 7th century, brought there by Eastern monks. Gradually and in varied ways it spread to the other parts of the West in the centuries that followed. From the 13th century on, the celebration assumed notable importance, becoming a Solemnity with a major Octave and preceded by a Vigil calling for a fast. The Octave was reduced to a simple one during the reform of St. Pius X and was abolished altogether under the reform of Pius XII in 1955.
The present Calendar characterizes the Birth of Mary as a "Feast," placing it on the same plane as the Visitation.
For some centuries now, the Birth has been assigned to September 8 both in the East and in the West, but in ancient times it was celebrated on different dates from place to place. However, when the Feast of the Immaculate Conception (which has a later origin than that of the Birth) was extended to the whole Church, the Birth little by little became assigned everywhere to September 8: nine months after the Solemnity of the Immaculate Conception.

2. At the Heart of Salvation
As we know, the Gospels have not transmitted to us anything about the birth of the Virgin Mary. Their attention is completely centered on the mystery of Christ and His salvific mission.
The birth of Mary is recounted by the Protevangelium of James (5:2), an apocryphal writing from the end of the 2nd century. Subsequent tradition is based on this account.
The description - although in the manner of an apocryphal document - obviously presents an important historical event: the birth of the Mother of the Lord.
But the problem that concerns us here is the significance of this event. In the case of all the Saints, the Church commemorates their birthday on the day of their return to the Lord. However, in the cases of St. John the Baptizer and the Blessed Virgin, it also celebrates the day of their earthly birth. This is a singular fact already emphasized in ancient times, for example, by Paschasius Radbertus (d. about 859).
The reason for this fact is not found primarily in the greatness or the privileges of the persons involved but in the singular mission that was theirs in the History of Salvation. In this light, the birth of the Blessed Virgin is considered to be - like that of John the Baptizer - in direct relationship with the coming of the Savior of the world. Thus, the birth and existence of Marysimilar to and even more than those of the Baptizer - take on a significance that transcends her own person. It is explained solely in the context of the History of Salvation, connected with the People of God of the Old Covenant and the New. Mary's birth lies at the confluence of the two Testaments - bringing to an end the stage of expectation and the promises and inaugurating the new times of grace and salvation in Jesus Christ.
Mary, the Daughter of Zion and ideal personification of Israel, is the last and most worthy representative of the People of the Old Covenant but at the same time she is "the hope and the dawn of the whole world." With her, the elevated Daughter of Zion, after a long expectation of the promises, the times are fulfilled and a new economy is established (LG 55).
The birth of Mary is ordained in particular toward her mission as Mother of the Savior. Her existence is indissolubly connected with that of Christ: it partakes of a unique plan of predestination and grace. God's mysterious plan regarding the incarnation of the Word embraces also the Virgin who is His Mother. In this way, the Birth of Mary is inserted at the very heart of the History of Salvation.

3. Christological Orientations
The Biblical readings of the Feast have a clear Christological- salvific orientation that forms the backdrop for contemplating the figure of Mary.
Micah 5:1-4a. The Prophet announces the coming of the Lord of Israel who will come forth from Bethlehem of Judah. The Mother of the Messiah, presented as one about to give birth, will give life to the prince and pastor of the house of David who will bring justice and peace. She will work with the Messiah to bring forth a new people.
Romans 8.28-30. This passage does not speak directly about Mary but about the believer justified by the grace of Christ and gifted with the indwelling of the Spirit. He or she has been chosen and called from all eternity to share Christ's life and glory. This is true in a privileged manner for Mary, Spouse and Temple of the Holy Spirit, Mother of God's Son, and intimately united with Him in a Divine plan of predestination and grace.
Matthew 1:1-16, 18-23. The meaning of this seemingly and genealogy is theologically profound: to place Jesus, the MessiahLord, within the dynastic tree of His people. He is a descendant, and in fact "the descendant," of Abraham (cf. Gal 3:16) and the Patriarchs in accord with the promises, and He is the semi-heir of the Prophets. The ring that united Christ with His people is Mary, Daughter of Zion and Mother of the Lord.
The virginity stressed by the Gospel text is the sign of the Divine origin of the Son and of the absolute newness that now breaks forth in the history of human beings.
The Christological-salvific purpose and tone dominate not only the Bible readings but also the Eucharistic Celebration and the Liturgy of the Hours.
It has been observed that, although the texts of this Feast's celebration are less rich than those of other Marian feasts, they do have one outstanding characteristic: "The number of themes is rather restricted, [but] there are extremely numerous invitations to joy" (J. Pascher).
Indeed, joy pervades the whole of this Feast's liturgy. If many "will rejoice" at the birth of the precursor (cf. Lk 1:14), a much greater joy is stirred up by the birth of the Mother of the Savior. Hence, this is a Feast that serves as a prelude to the "joy to all people" brought about by the Birth of the Son of God at Christmas and expressed by the singing of hymns and carols.
Added to this theme of joy on this Marian Feast is that of light because with Mary's birth the darkness is dispersed and there rises in the world the dawn that announces the Sun of Justice, Christ the Lord.

Taken from:
Dictionary of Mary (NY: Catholic Book, 1985)
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A CHRONOLOGY OF EVENTS RELATED TO THE MIRACLE

YEAREVENT
1474An Indian named Quauhtlatoatzin was born in Cuautitlan.
1476Juan de Zumarraga was born in Spain.
1492Christopher Columbus landed on an island in the Americas and named it San Salvador.
1514The first Marian Shrine in the New World was established in the city of Higuey, first to be built on American soil.
1519Hernan Cortez landed in Mexico.
1521The capital city of the Aztecs falls under Cortez.
1524The first 12 Franciscans arrive in Mexico City.
1525The Indian Quauhtlatoatzin is baptized by a Franciscan priest. He received the Christian name of Juan Diego.
1528Friar Juan de Zumarraga arrives in the New World.
1529Juan Diego’s wife, Maria, became sick and died.
1531Year of the apparitions to Juan Diego
1533The first sanctuary was erected.
1541Franciscan priest and early historian of New Spain “Motolinia” writes that some nine million Aztecs had become Christians.
1548Death of Juan Diego.
1555In the Provincial Counsel, the second archbishop of Mexico, Alonso de Montúfar, formulated canons that indirectly approved the apparitions.
1556Archbishop Montúfar began the erection of the second church.
1560A document known as the Valeriano Relation is written by an Indian named Antonio Valeriano. Also known as the Nican Mopohua. (Between 1540 and 1580).
1564An image was carried on the first formal expedition to the Philippine Islands.
1567The new church ordered by Archbishop Montufar is completed.
1570Archbishop Montufar sent to King Philip II of Spain an oil painted copy of the image of Guadalupe.
1571Admiral Doria carried a copy of the image aboard ship during the battle of Lepanto and imputed to the Virgin of Guadalupe the victory over the Ottoman Empire forces.
1573The “Primitive Relation” was written by the historian Juan de Tovar, who transcribed the story from a still earlier source, probably Juan Gonzalez, Bishop’s Zumarraga’s translator. (Discovered in the Mexican national Library Archives)
1647The image is covered with glass for the first time.
1648The priest Miguel Sanchez published in Mexico City, in Spanish, a work entitled “Image of the Virgin Mary, Guadalupan Mother of God”.
1649Luis Lasso de la Vega published the “Huey Tlanahuicoltica”, telling the story in Nahuatl. It refers to earlier Nahuatl sources.
1666A formal inquiry and investigation was conducted by the Church from February 18 to march 22 in order to give authority to the tradition.
1695The first stone of the new sanctuary was laid. The sanctuary was solemnly dedicated in 1709.
1723Another formal investigation ordered by Archbishop Lanziego y Eguilaz.
1737The Most Holy Mary of Guadalupe was chosen as the patroness of the city of Mexico.
1746The patronage of Our Lady of Guadalupe was accepted for all of New Spain, which then embraced the regions from northern California to El Salvador.
1746The knight Boturini Benaducci promoted the solemn and official coronation of the image.
1754Benedict XIV approved the patronage of New Spain and granted a Mass and Office proper to the celebration of the feast on December 12.
1756Famous painter Miguel Cabrera publishes his extensive study of the Image in the book “American Marvel”.
1757The Virgin of Guadalupe was declared patroness of the citizens of Ciudad Ponce in Puerto Rico.
1767The religious of the Society of Jesus are expelled from the Spanish dominions, and the image is carried to various parts of the world.
1895Took place the coronation of the image, with pontifical authority and the attendance of a great part of the episcopate of the Americas.
1908Pope Saint Pius X prayer to Our Lady of Guadalupe, where he entrusts Our Lady of Guadalupe with the protection of the Sovereign Pontiff and asks her intercession for the holy Church and the keeping of our faith,is enriched with an indulgence of five hundred days on his audience held on August 18.
1908Pope Saint Pius X granted indulgences which may be gained in any part of the world for prayer before a copy of the image of Our Lady of Guadalupe.
1910Pope Saint Pius X declared the Virgin of Guadalupe Patroness of Latin America.
1911A church was built on the site of Juan Bernardino’s home.
1921A bomb placed beneath the image exploded, causing great damage, but nothing happened to the tilma.
1924A very important 16th century source documenting the miracle is found in Peru by anthropologist M. Saville. It is a pictorial calendar known as the Codex Saville and shows the image of our Lady located in the position representing the year 1531.
1928A coronation of the image was made in Santa Fe, Argentina.
1929First documented note of an apparent reflected image of a man’s head in the right eye of the Virgin, by photographer Alfonso Marcue.
1935Pious XI extended the patronage of the Virgin of Guadalupe to the Philippines.
1945Pious XII stated that the Virgin of Guadalupe was the “Queen of Mexico and Empress of the Americas” and that she had been painted “by brushes that were not of this world”.
1946Pope Pius XII declared her to be the Patroness of the Americas.
1951Examination of the image by Carlos Salinas. Apparent reflection of a man’s head in the right eye of the Virgin observed.
1956Dr. Torroela-Bueno, an ophthalmologist, examined the eyes of the Virgin on the tilma.
1958Dr. Rafael Torija-Lavoignet published his study of the Purkinje-Sanson effect as exhibited in the Guadalupan image.
1961Pope John XXIII prayed to her as Mother of the Americas. He addressed her as Mother and Teacher of the Faith to the peoples of the Americas.
1962Dr. Charles Wahlig, O.D. announces the discovery of two images apparently reflected in the eyes of the Virgin when studying a photograph enlarged twenty five times.
1966Pope Paul VI sent a Golden Rose to the Basilica.
1975Glass was removed so the image could be examined by another ophthalmologist, Dr. Enrique Grave.
1976Dedication of the new Basilica of Our Lady of Guadalupe, located four miles from central Mexico City.
1979Dr. Philip Callahan takes 40 frames of infra-red photographs of the image. Later concluded that the original image is unexplainable as a human work.
1979Pope John Paul II called her the “Star of Evangelization”, knelt before her image, invoked her motherly assistance and called upon her as Mother of the Americas.
1979Dr. Jose Aste-Tonsmann announces the finding of at least four human figures apparently reflected in both eyes of the Virgin. Dr. Tosmann used sophisticated image processing techniques with digitized photographs of both eyes.
1988The liturgical celebration of Our Lady of Guadalupe on December 12 was raised to the status of a feast in all dioceses in the United States.
1990Juan Diego was declared Blessed by Pope John Paul II at the Vatican.
1990Pope John Paul II returns to the Basilica in Mexico City. Performed the beatification ceremony of Juan Diego.
1992Pope John Paul II dedicated a chapel in honor of Our Lady of Guadalupe in St. Peter’s Basilica.
1999Pope John Paul II, during his third visit to the sanctuary, declared the date of December the 12th as a Liturgical Holy Day for the whole continent.
2002Juan Diego was canonized in a ceremony presided by His Holiness John Paul II in the Basilica of Our Lady of Guadalupe, on July 31, 2002. It was John Paul II 5th pastoral visit to Mexico.