A statue of Our Lady of Guadalupe in New Mexico reportedly began to cry

Hundreds of faithful Catholics are going on pilgrimage to Our Lady of Guadalupe Parish in Hobbs, N.M., where reportedly, a bronze statue of Our Lady of Guadalupe began to shed tears prior to the noon Mass Sunday, May 20, at the sight of 200 parishioners.

“As a priest, I’ve been a bit incredulous about these types of phenomena. I don’t intend to be sensational, but God silenced me,” Father Jose Segura, pastor of the parish, told the Denver Catholic en Español. “I asked if someone had poured water on her but that wasn’t the case. After Mass, we wiped her tears off and more came out.  The statue doesn’t have any openings,” the priest assured. “We couldn’t understand. It also was emitting a strong scent of roses.”

After the incident, the priest contacted Bishop Oscar Cantú of Las Cruces, the diocese to which the parish belongs, and told him about the occurrence. The surprised prelate humorously said that he did not receive calls of this nature on a regular basis, but that it was necessary to be prudent and begin an investigation.

Since the event, the number of people going on pilgrimage to the church has only grown. News has spread through social media and there has been a significant increase of faithful turning to confession.

The diocese speaks

Deacon Jim Winder, vice-chancellor of the Diocese of Las Cruces, said that an investigation is on its way. “The Catholic Church always approaches these possibly-miraculous phenomena with a bit of healthy skepticism,” he assured. “Faith and reason go hand in hand.”

“The approach our investigators will take is to eliminate all possible human or natural causes of the phenomena,” he continued. “They will gather physical evidence as well as eye witness accounts, and only when every possible explanation is eliminated can a phenomenon such as this be considered as possibly being miraculous.”

“God doesn’t have to wait for the results of the study. If this is from God, then the blessings will come immediately, whether or not we understand their origin,” he added.

Witnesses

Judy Ronquillo, parishioner at Our Lady of Guadalupe Church, was one of the spectators of the incident. He told the Denver Catholic en Español that what happened to this parish “was wonderful.”

“Since then, we have not left the Virgin alone. We alternate to look after 24 hours a day,” he said. He added that on Tuesday, May 29, “the Virgin shed two more tears.”

“I feel this is going to strengthen my faith. The Virgin wants us to pray more, that we be more united, that we ask each other for forgiveness,” he concluded.

The investigation of the alleged miracle by the Diocese of Las Cruces is expected to take up to a year.

COMING UP: Nothing about us without us

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The slogan “Nothing about us without us” was used by Solidarity in the 1980s in Poland, borrowing a royal motto from the Polish-Lithuanian Commonwealth in the mid-second millennium. Then, it was expressed in Latin: Nihil de nobis sine nobis. Later, it appeared in Polish on the banners of 19th-century Poles fighting their country’s partition by Russia, Prussia, and Austria: Nic o Nas bez Nas. Today, it’s often used by disability activists asserting their claim to be fully participant in society.

“Nothing about us without us” also applies to the Special Assembly of the Synod of Bishops for the Pan-Amazon Region, which will meet in Rome in October.

That Synod will involve seven bishops’ conferences from nine Latin American countries who will consider their pastoral situation under the theme, “Amazonia: new paths for the Church and for an integral ecology.” As is usually the case in these meetings, the bishops at the Synod will work with materials drafted in Rome. Early indicators from the Synod’s preparatory document suggest that the Amazonian Synod will be longer on environmentalism than on theology. International media attention will doubtless focus on the Synod’s discussion of climate change and its relationship to Amazonian deforestation.

Recent synodal history suggests, however, that more will be afoot at the Amazonian Synod than what its announced theme suggests.

The 2014 and 2015 Synods were called to consider the crisis of marriage and the family throughout the world. Yet they became the occasion for powerful churchmen to try to deconstruct Catholic moral theology and sacramental discipline, according to the tried-and-failed theologies and pastoral practices of the 1970s. The 2018 Synod, summoned to discuss youth ministry and vocational discernment, began with an effort by the Synod general secretariat to enshrine the world’s language of sexual plasticity (and the lame understandings of happiness that underwrite that language) into an official Church document. When that failed, Synod-2018 became the occasion for the Synod general secretariat to promote an ill-defined notion of “synodality” that struck more than a few bishops present as a prescription for local-option, choose-your-own-doctrine Catholicism on the model of the (imploding) Anglican Communion.

This pattern seems likely to continue at the Amazonian Synod. There, the deeper agenda will be the ordination of mature married men — viri probati — to the priesthood. Proponents will argue that this dramatic change in the Church’s longstanding tradition of a celibate priesthood (which, contrary to much misinformation, antedates the early Middle Ages by hundreds of years) is necessary because Amazonia is a Catholic area deprived of the Eucharist by a lack of priests. One hopes that the counterclaims — that Amazonia is mission territory requiring wholesale evangelization, and that Amazonia’s lack of priests reflects racial and class divisions in Latin American Catholicism that discourage priests of European pedigree from working with indigenous peoples — get a serious hearing.

Proponents of ordaining viri probati in Amazonia, including retired Brazilian Cardinal Claudio Hummes, OFM, have insisted that any such concession there would have no implications for the universal Church. That cannot be, however. Should the Amazonian Synod request the Pope to grant a dispensation from the discipline of celibacy for that region, and should he grant it, it will be just a matter of time before bishops conferences elsewhere — Germany, Switzerland, Belgium, and Austria come immediately to mind — make similar requests, citing pressing pastoral needs. On what ground would those requests be denied?

In a year-end interview with Vatican News, the Synod’s general secretary, Cardinal Lorenzo Baldisseri, insisted that the Amazonian Synod would not discuss environmental issues only, but would also confront “ecclesial themes” — and would do so in a way that Amazonia could be “a model for the whole world.”

We can be grateful to the cardinal for his candor in, however unintentionally, letting the celibacy cat out of the synodal bag. Any decision to ordain viri probati in Amazonia would inevitably have major consequences for the entire Church. A decision of this magnitude cannot be taken by an unrepresentative segment of the Church and then turned into a “model” for everyone else.

That is why the principle of “Nothing about us without us” must apply here. Whatever else “synodality” may mean, it surely must mean that decisions bearing on everyone should involve as broad a consultation and as global a reflection as possible. Bishops who agree should make their concerns known now, not after the Amazonian synod meets.

Featured image by Vatican Media | CNA