Our Lady, leader of a vast right-wing conspiracy

“The Virgin Mary is a central figure in neo-traditionalism.”

The Virgin Mary occupies a crucial place in Catholicism, even more so within its conservative and traditionalist wing. Why? How is this manifested today? David Douyère, a specialist in contemporary Catholicism, offers some answers.

“The Virgin Mary is not co-redemptrix,” asserted the Dicastery for the Doctrine of the Faith (DDF) in the doctrinal note Mater Populi Fidelis, published in November 2025. The document aimed to clarify the Magisterium’s position on the status and role of Mary, reiterating that, according to the Catholic faith, “only God can bestow grace.”

This high-level theological text may have seemed secondary at first glance, but it provoked numerous reactions. A wave of indignation at this “degradation” of the Virgin Mary came primarily from conservative circles within the Church. To better understand this phenomenon, cath.ch gathered an analysis from David Douyère, professor of information and communication sciences at the University of Tours, a specialist in Catholic spirituality.

Does the Virgin Mary truly hold a special place in traditionalist circles?

David Douyère: Certainly. Even if the term ‘traditionalist’ is somewhat reductive. The figure of the Virgin Mary holds a prominent place in Catholic circles that strongly adhere to tradition. But this can range from fundamentalists, sedevacantists or not, through conservatives in communion with Rome, to what are called ‘tradismatics,’ that is, movements that combine charisma and a return to tradition, such as Emmanuel or the Beatitudes.

How can this devotion be explained?

There is a desire to continue something that has been present for centuries in religious culture. In Catholicism, there is a strong belief that popular devotion must be taken seriously, as it reflects the presence of the Holy Spirit among the people.

“The figure of the Virgin Mary is invoked primarily within a framework of regulation, a return to a certain idealized social order.”

Added to this is an identity dimension, the desire to be “fully Catholic,” to embrace a faith that is not symbolic or intellectual, and that distinguishes itself from Protestantism.

There is a desire to rediscover the “faith of the past,” which manifests itself particularly in the decorum. The iconography of the Virgin Mary, holy images, and statues are integral to this. The figure of Mary is now a very important visual marker for Catholic influencers, including young people, who are emerging in these circles.

Is this part of a specific political agenda? This can certainly be partly linked to the identity movement championed by the right wing, at least in France. But that would be an oversimplification, as the Virgin Mary also holds a very important place in progressive Catholic circles, and even among certain Protestant groups, even if devotion takes a different form there.

“Mary appeared more accessible, more down-to-earth, closer than Jesus.”

But generally speaking, the figure of the Virgin is invoked within a framework of regulation, a return to a certain idealized social order, modeled on 19th-century religiosity and society. This aspect corresponds to the hierarchical and “vertical” vision of the Church sought in Catholic conservatism.

Mary is the figure of welcome, the one who listens, who obeys, who is, in a way, passive. This aligns with the idea of ​​social “re-engineering” where men and women have clearly defined roles.

But in what way is the Virgin Mary a more "attractive" figure than Jesus?

Over the centuries, Catholic religiosity has had a certain tendency to "divinize" Jesus, making him less human, more distant.

In contrast, Mary has appeared more accessible, more earthly, closer. This dimension is certainly facilitated by the fact that she is a maternal figure. Her maternal tenderness is often spoken of. She opens a space for mobilizing emotions.

"The appeal to the Virgin Mary has a social function of asserting a certain number of moral values."

Whereas Jesus is more of a "paternal" figure who evokes clarity, authority, even judgment. It is undoubtedly easier to ask something of the Virgin, whether it be graces, healing, the resolution of a problem, or protection. In this respect, Mary can also speak effectively to young people." Both in their search for reassurance in the face of an anxiety-inducing society, and as a point of reference for identity.

Protection is a common prerogative for Mary…

Yes. She is seen as especially empowered to defend the believer and the Church against misfortune, sin, and the devil. Some time ago in Toulon, I attended a recitation of the Rosary of Saint Faustina, the purpose of which was to redeem France from the sin of abortion. Many other similar initiatives take place within traditionalist circles. The appeal to the Virgin Mary serves a social function, asserting a number of moral values.

“From the Vatican’s perspective, there is a clear desire not to offend popular piety"

Among these values ​​is the notion of purity, which is closely linked to the regulation of sexuality. In the traditionalist groups I have worked with, there is, for example, a strong condemnation of masturbation and pornography, particularly in line with the views of the “geek” saint Carlo Acutis. Here again, we find the prospect of a “purified” social order.

Mater Populi Fidelis has provoked strong reactions in defense of the Virgin’s “prerogatives.” Is there a conflict within the Church between the "supporters" of Mary and those of Jesus?

In any case, there are tensions between the Roman Catholic Church and popular devotion. The DDF (Dictionary of the Divine Fund) aims to establish consistency regarding the role played by Mary. It seeks to rectify a gap, which it undoubtedly considers growing, between popular devotion and theological rationality. The Vatican is keen to bring order to a Marian fervor that can sometimes border on superstition, the miraculous, and the supernatural. It is no coincidence that Rome has recently increased its pronouncements, often negative, on the phenomena of apparitions and miracles.

How do conservative circles reconcile the demand for obedience to Rome with their defense of Marian devotion? Their discourse is often ambivalent. Some invoke theological arguments and point out that the title of Co-Redemptrix was accepted by popes, including John Paul II. But there is also an exercise in relativization. It is explained that Mater Populi Fidelis has a provisional dimension, that it is neither an encyclical nor a truth of faith, etc.

Another approach is to avoid the accusation of ‘Mariolatry’ and to position oneself within Christological orthodoxy: one speaks of praying “with” Mary, or of going to God “through” Mary. So it is not the Virgin who will grant graces, since only God bestows them, but they are nevertheless associated with her presence.

But on the Vatican side, the discourse is also somewhat ambiguous. One senses a desire not to offend popular piety. The idea is to play on words. It is necessary to find the right way to refer to the Virgin Mary so as not to deny her presence while preventing her from taking up too much space.

Source