Since its publication, Luis Laso de la Vega’s foundational text, Huei tlamahuiçoltica (1649), continues to influence Guadalupan devotion but has only recently been examined as a theological and pastoral work. Still missing from these treatments is a discussion of the significance of the text’s genre, hagiography. This paper continues to draw out the theological and pastoral depth of Huei tlamahuiçoltica, specifically as the first Guadalupan hagiography. Moreover, it argues for the text to be considered a communal hagiography of sixteenth-century Nahuas that seeks to shape Nahua-Christian identity through Guadalupan devotion.

This article shows how the integral ecology of Laudato Si’ expands the concept of the common good to include the natural world through recognition of and solidarity with human good. It makes this argument in dialogue with the Catholic social thought of M. Shawn Copeland on the problem of the common good in the human community and the manner in which the praxis of solidarity works to resist bias and promote authentic encounter. First, Copeland’s approach, as developing Bernard Lonergan and in dialogue with Charles Taylor, introduces the question of authentic expansion of common good to the others of history. Second, integral ecology expands the problem of the common good to both human and nonhuman others, affirming the interrelated good of human and ecological systems, and recognizing the interrelated agency that contributes to the emergence of value for common good.