The Virtues of Mary

The Virtues of Mary within the Theological Tradition: From Bernard of Clairvaux and Bonaventure to Louis de Montfort and Alphonsus Liguori

Reflection on the virtues of Mary is rooted in the patristic tradition and flourished especially in the Middle Ages, with authors such as Bernard of Clairvaux and Bonaventure, and in the modern era, with Louis de Montfort and Alphonsus Liguori. The underlying issue is this: since Mary is free from original sin (the Immaculate Conception) and from actual sin, her virtues are exceptionally perfect, not merely an absence of vice, but the active and full presence of the habitual dispositions that direct action toward the good. John Paul II, in Redemptoris Mater, describes Mary’s “pilgrimage of faith” as the heroic exercise of the theological virtues.

The Three Theological Virtues in Mary: Faith (Lk 1:45), Hope, and Charity in the Theology of John Paul II

Faith: Elizabeth proclaims Mary blessed for her faith (Lk 1:45). John Paul II traces Mary’s “pilgrimage of faith” from the Annunciation to Calvary, a faith that matures in the darkness of the Cross (Redemptoris Mater no. 18). Hope: In the Magnificat, Mary sings of the fulfillment of the promises made to Abraham (Lk 1:55), a hope that is both historical and eschatological. Charity: The Visitation (Lk 1:39-56) manifests concrete charity: she goes in haste (speude) to serve her pregnant cousin.

Mary’s Humility as the Central Virtue: Bernard of Clairvaux and the Magnificat (Lk 1:48) as Theological Foundation

Bernard of Clairvaux affirms that it was Mary’s humility that drew God’s gaze: “Her humility drew God more than her love did.” The Magnificat is the poem of humility: “He has looked upon the lowliness of his handmaid” (Lk 1:48). Louis de Montfort (Treatise on True Devotion) considers humility the root of all the Marian virtues. Humility is manifested in the fiat (Lk 1:38), in the Visitation, in the poverty of Bethlehem, and in the silence at the foot of the Cross.

Obedience, Purity, and Poverty: The fiat of Lk 1:38, Irenaeus of Lyons (Adversus haereses III, 22, 4), and the Reversal of Eve’s Sin

Obedience: The fiat of Lk 1:38 is the act of obedience that reversed Eve’s “no” (Irenaeus, Adversus Haereses III, 22, 4). Purity: Mary’s virginity is the sacramental expression of her integral consecration to God. Poverty: The two young pigeons of the Presentation in the Temple (Lk 2:24, the offering of the poor) reveal that Mary and Joseph lived in material poverty, a model of Franciscan evangelical poverty.

Fortitude and Patience at the Foot of the Cross: Mary in the Stabat Mater and the Perseverance of Jn 19:25 When the Disciples Fled

Mary’s fortitude is manifested in the Stabat Mater: “Standing by the Cross of Jesus was his mother” (Jn 19:25). The disciples fled (Mk 14:50). Mary stayed. Her remaining at the foot of the Cross is the highest act of fortitude in the New Testament after the martyrdom of Jesus Himself. Patience (hypomonē) is the disposition to endure suffering without complaint, and Mary silently endures the suffering of watching her Son die.

Deepen your studies: explore Mariology, Marian Theology, Mary’s Fiat, consecration to Our Lady, and the Postgraduate Program in Mariology.

Frequently Asked Questions about the Virtues of Mary

What are the principal virtues attributed to Mary in Catholic theology?

Theology distinguishes in Mary the three theological virtues (faith, hope, charity) and the four cardinal virtues (prudence, justice, fortitude, temperance), all lived to an eminent degree. Traditionally, humility, obedience, virginity, and mercy are added as particular expressions of her holiness.

How does John Paul II describe Mary’s faith?

In the encyclical Redemptoris Mater (1987), John Paul II describes Mary’s faith as a “pilgrimage of faith”, from the Annunciation to Calvary and the Upper Room. This pilgrimage is the heroic exercise of the theological virtues and the paradigm of the human response to divine grace.

Which theological authors developed the doctrine of the virtues of Mary?

The fundamental authors are Bernard of Clairvaux (12th century), Bonaventure (13th century), Louis de Montfort (18th century), with the Treatise on True Devotion, and Alphonsus Liguori, with The Glories of Mary. In the contemporary era, John Paul II and Benedict XVI take up the theme from the perspective of the pilgrimage of faith.

Do Mary’s virtues differ from those of other saints?

Yes, in their origin and fullness. Mary received the grace of the Immaculate Conception, being free from original and actual sin from the first instant. Therefore her virtues are not acquired progressively, as in the other saints, but are a habitual fullness from the beginning, in active correspondence with divine grace.