In my research I work with a corpus of literary and visual discourses in which I analyze how the figure of Santa Rosa de Lima (1586-1617), the first saint of America canonized in 1671, is an allegorical symbol of the Peruvian nation. The works belong to three historical periods: the colony, the republic, and the contemporary era (especially during and after the period of internal violence that the country experienced between 1980 and 2000), in which significant tensions occur that impact the forms to conceive identity and the Nation. In the colonial period (17th and 18th centuries) I study the hagiography entitled La bienaventurada Rosa de S. María de la tercera orden de Santo Domingo. Su admirable vida, y preciosa muerte (1664) by Dominican priest Leonard Hansen and the heroic poem Vida de Santa Rosa de Santa María (Madrid, 1712) by Luis Antonio de Oviedo y Herrera. In the republican period (19th century) I study the treatise entitled Santa Rosa de Lima. Estudios sobre su Vida (Lima, 1852) by Francisco Bilbao Barquín and the narrative texts “Los gobiernos del Perú” (1883), “Los mosquitoes de Santa Rosa” and “El rosal de Rosa” (1889) by Ricardo Palma. In the contemporary period (20th and 21st centuries) I study six photographs from the Rosa Cordis series (1986) by Grupo Chaclacayo and the photographic diptych entitled Santa Rosa (1999) by Natalia Iguiñiz; and the stories “Palabra escrita vs. Palabra africana”, “Rosa colgando de la escarpia”, and “Babá Osaím, Cimarrón (2003) by Cronwell Jara Jiménez, and the collection of poems Santa Rosa de Lima. [Poema sacro en 31 silvas] (2022) by Roger Santiváñez. With an interdisciplinary, poststructuralist and decolonial approach, I analyze the works as discourses to understand the interconnection that they have in each era with power and knowledge, and that responds to the political and religious intertwining that transversally permeated the forms of government and idiosyncrasies from the very beginning. the beginning. time of the conquest of America in the 16th century. By observing the body/discourse/nation relationship, I show how Rosa's representations have consolidated or questioned hegemonic forms of domination and naturalized hierarchical relationships. I argue that there is a metonymic process that transfers and projects the characterization of the religious body (material and spiritual) of the saint to the conception of the national body, through physical descriptions and the extraordinary virtues of the Lima religious. After the retrospective and comparative review of the works, I show the validity and symbolic functionality of the image of the Virgin of Lima, built since colonial times as a myth and exemplary and didactic model of the Creole national project; updated in the Republic as an allegory of the Peruvian nation; and questioned in contemporary representations by transferring the dislocations of the religious body to the national body and including in the nation project a series of subjectivities that generate dissent and transgressions. In a country where most of the population identifies as Catholic, this research shows how the political and religious image of the first saint of America and Patroness of the Indies continues to influence the formation of identity, values, beliefs and social norms that mark the ordering and coexistence of contemporary Peru.