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Third apparition: Juan Diego returned immediately to Tepeyac and, encountering the Virgin Mary reported the bishop's request for a sign; she condescended to provide one on the following day (December 11).
Thereafter, there was a scrutiny of the Positio by consultors expert in history (concluded in January 1990) and by consultors expert in theology (concluded in March 1990), following which the Congregation for the Causes of Saints formally approved the Positio and Pope John Paul II signed the relative decree on April 9, 1990.
This translation, however, was made from an incomplete copy of the original.
Nor was any part of the Huei tlamahuiçoltica republished until 1929, when a facsimile of the original was published by Primo Feliciano Velásquez together with a full translation into Spanish (including the first full translation of the Nican Mopohua), since when the Nican Mopohua, in its various translations and redactions, has supplanted all other versions as the narrative of preference.
There is no firm tradition as to their marital relations.
It is variously reported (a) that after their baptism he and his wife were inspired by a sermon on chastity to live celibately; alternatively (b) that they lived celibately throughout their marriage; and in the further alternative (c) that both of them lived and died as virgins.
The bishop kept Juan Diego's mantle first in his private chapel and then in the church on public display where it attracted great attention.
On December 26, 1531 a procession formed for taking the miraculous image back to Tepeyac where it was installed in a small hastily erected chapel.and the decree opening the Roman stage of the process was obtained on April 7, 1986.When the decree of validity of the diocesan inquiry was given on January 9, 1987 (permitting the cause to proceed), the candidate became officially "venerable".The earliest notices of an apparition of the Virgin Mary at Tepeyac to an Indian are to be found in various annals which are regarded by Dr.Miguel León-Portilla, one of the leading Mexican scholars in this field, as demonstrating "that effectively many people were already flocking to the chapel of Tepeyac long before 1556, and that the tradition of Juan Diego and the apparitions of Tonantzin (Guadalupe) had already spread." If correctly dated to the 16th century, the Codex Escalada – which portrays one of the apparitions and states that Juan Diego (identified by his indigenous name) died "worthily" in 1548 – must be accounted among the earliest and clearest of such notices.Upon the arrow being withdrawn, the victim made a full and immediate recovery.