Mary, the Flower of May

By Fr. Bonaventure Chapman, O.P.|May 4, 2015|Blessed Virgin Mary

“April showers bring May flowers.” You remember that little rhyme,
don’t you? Growing up in Buffalo meant that sometimes these
showers were of the snowy variety, but those flowers did spring up
in May. And at my house there were plenty of them, especially
roses, my mother’s favorite part of the garden. But May is not just
the month of spring flowers; it is also the month of Mary. And the
connection of Mary and the flowers of May, especially roses, is
admirably fitting.

First, roses don’t come fully grown. They, too, start out as small
seeds. But these seeds have a destiny—they have been preordained
to flower into one of the most sought-after natural beauties. These
beautiful flowers are hidden away, buried in the earth, waiting for
the “appointed time” to appear. Mary, too, did not come unto the
salvation history fully grown. Her beginnings go back into the midst
of time, as Lumen Gentium says: “she is already prophetically
foreshadowed in the promise of victory over the serpent which was
given to our first parents after their fall into sin” (LG 55). Mary was
chosen and hidden “before the foundation of the world” (Eph. 1:4);
a seed of the redeemer to come.
Second, even when the seed turns into a bulb and begins to grow
out of the soil it is not yet anything like a rose: stem, thorn, and
leaves resemble not a rose. And thorns can be quite tricky to work
with. Mary’s coming too was not without thorns and ugliness.
Tradition ascribes the genealogy of Jesus found in Matthew to
Mary’s lineage, and the cast of characters found there are not all of
the pious type. Abraham lied about his wife to Pharaoh, Jacob
tricked his father, Tamar deceived her father-in-law into sleeping
with her, Rahab is a prostitute in Jericho, the incident with David
and Bathsheba is well known, Rehoboam breaks up the kingdom of
Israel, Manasseh brings about the Babylonian exile, and so on. This
is truly a thorny line of descent—a line of royalty, rancour, yet also
repentance. This is no problem for God; he chose Mary from the
beginning and worked through the rough and tumble of Israelite
history to get to her.

Third, it always seemed like one morning the rose flowers just
appeared. When the buds arrived you got a foretaste of future
glory, but it was always a decisive moment in the garden when the
outer leaves fell away, revealing the most beautiful flower. So too
with Mary: the stories of her childhood are all tradition-based and
shrouded in legend, but obviously this Jewish girl was no ordinary
child. As the Protoevangelium of James records: “She made a
sanctuary in her bed-chamber, and allowed nothing common or
unclean to pass through her.” Yet no one, not even Mary, was ready
for the Annunciation, the moment when “Mary is definitively
introduced into the mystery of Christ” (Redemptoris Mater, 8).
Mary’s Fiat is the opening of the flower of God’s salvation.

Fourth and finally are the color and smell of this beautiful flower.
While there are many colors created through cross breeding, it is
the natural red roses which have the sweetest perfume. My mother
always said you had to choose between the eyes and the nose; you
can’t have wild colors with pungent aromas. So too with Mary, for it
is only by the redemption wrought in Christ that she has any
special holiness and power. Her “salvific influence…flows forth
from the superabundance of the merits of Christ, rests on His
mediation, depends entirely on it and draws all its power from it”
(LG 60). The Catechism summarizes this Mother-Son relation
nicely: “What the Catholic faith believes about Mary is based on
what it believes about Christ, and what it teaches about Mary
illumines in turn its faith in Christ” (CCC 487). Bl. John Henry
Cardinal Newman says the same: “The glories of Mary are for the
sake of Jesus… we praise and bless her as the first of creatures,
that we may duly confess Him as our sole Creator.” Separating the
redemptive role of Christ from Mary is akin to breeding a rose with
a color other than red: no matter how beautiful this new hue, the
rose will lack that wonderful fragrance, the analogical “aroma of
Christ” which we venerate in our devotion to Mary.

Mary is, as the Litany of Loretto has it, the Rosa Mystica, the
Mystical Rose, the Flower of May. Cardinal Newman, in his
reflections on the Litany, sums this up beautifully:

Mary is the most beautiful flower that was ever seen in the spiritual
world. It is by the power of God’s grace that from this barren and
desolate earth there have ever sprung up at all flowers of holiness
and glory. And Mary is the Queen of them. She is the Queen of
spiritual flowers; and therefore she is called the Rose, for the rose
is fitly called of all flowers the most beautiful.
This month, Mary’s month, spend some extra moments in the rose
garden of Marian devotion, for it is there that Christ loved, and still
loves, to dwell fragrantly.

May devotions to the Blessed Virgin Mary

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May devotions to the Blessed Virgin Mary refer to special Marian devotions held in the Catholic
Church during the month of May honoring the Virgin Mary as "the Queen of May". These services
 may take place inside or outside. A "May Crowning" is a traditional Roman Catholic ritual that occurs
in the month of May.

Contents
 1Origins
 2May devotions
o 2.1Family Devotions
 3Mary, Queen of May
o 3.1May crownings
 4Flores de Mayo
 5Mary Gardens
 6See also
 7References
 8External links

Origins[edit]
A number of traditions link the month of May to Mary. Alfonso in the 13th century wrote in
his Cantigas de Santa Mariaabout the special honoring of Mary during specific dates in May.
Eventually, the entire month was filled with special observances and devotions to Mary.
The origin of the conventional May devotion is still relatively unknown. Herbert Thurston identifies the
seventeenth century as the earliest instance of the adoption of the custom of consecrating the month
of May to the Blessed Virgin by special observances.[1] It is certain that this form of Marian devotion
began in Italy. Around 1739, witnesses speak of a particular form of Marian devotion in May in
Grezzano near Verona. In 1747 the Archbishop of Genoa recommended the May devotion as a
devotion for the home.[2] Specific prayers for them were promulgated in Rome in 1838. [3]
According to Frederick Holweck, the May devotion in its present form originated at Rome where
Father Latomia of the Roman College of the Society of Jesus, to counteract infidelity and immorality
among the students, made a vow at the end of the eighteenth century to devote the month of May to
Mary. From Rome the practice spread to the other Jesuit colleges and thence to nearly every
Catholic church of the Latin rite.[4] In Rome by 1813, May devotions were held in as many as twenty
churches. From Italy, May devotions soon spread to France. In Belgium, the May devotions, at least
as a private devotion, were already known by 1803. The tradition of honoring Mary in a month-long
May devotion spread eventually around the Roman Catholic world in the 19th century together with a
month-long devotion to Jesus in June and the Rosary in October.

May devotions[edit]
In his 1965 encyclical, Mense Maio, Pope Paul VI identified the month of May as an opportune time
to incorporate special prayers for peace into traditional May devotions. [5]
Marian devotion of Rosary

There is no firm structure as to the content of a May devotion. It usually includes the singing of
Marian anthems, readings from scriptures, and a sermon. Although prayers likely include the
recitation of the Hail Mary, the rosary itself is not usually a part of this particular devotion. Catholics
offer Mary in May: pilgrimages, visits to churches dedicated to her, little sacrifices in her honor,
periods of study and well-finished work offered up to her, and a more attentive recitation of
the rosary.[6]
The last devotion on May 31 is often followed by a solemn procession, during which a statue or
portrait of the Virgin Mary is carried back into the church. Some May devotions may take place
outside in a forest or a dedicated special place.
Family Devotions[edit]
One particular practice characteristic of May devotions is the May Altar, whether in a church or as a
"house altar" in the home. Marian devotions such as the rosary may take place within the family
around this altar consisting of a table with a Marian picture, candles, and decorated with many May
flowers The custom of the May Altar stems from southern European countries. With the development
of May Altars in churches, the custom spread to set up this type of "altar" also in the home. [7]
This specific devotion has been supported be several popes including Pope Pius XII in his
encyclical Ingruentium malorum:

 The custom of the family recitation of the Holy Rosary is a most efficacious means. What a
sweet sight - most pleasing to God - when, at eventide, the Christian home resounds with the
frequent repetition of praises in honor of the High Queen of Heaven! Then the Rosary, recited in
the family, assembled before the image of the Virgin, in an admirable union of hearts, the
parents and their children, who come back from their daily work. It unites them piously with
those absent and those dead. It links all more tightly in a sweet bond of love, with the most Holy
 Virgin, who, like a loving mother, in the circle of her children, will be there bestowing upon them
an abundance of the gifts of concord and family peace. [8]

Mary, Queen of May[edit]

Pope Pius XII, recognizing traditional precedents, proclaimed the "Queenship of Mary" through his
encyclical, Ad Caeli Reginam.[9]
While May devotions may differ in various countries, the Marian title "Queen of May" exists in several
countries as manifested in Marian songs. In English speaking countries such as England, Ireland
and the United States a Marian hymn uses the following text:
Hail Virgin, dearest Mary! Our lovely Queen of May! O spotless, blessed Lady, Our lovely Queen of
May. Your children, humbly bending, Surround your shrine ...[10]
In German-speaking countries, the equivalent term is Maienkönigin ("May-Queen"):
Maria Maienkönigin,. wir kommen dich zu grüßen. O holde Freudenspenderin,. sieh uns zu deinen
Füßen.
(Mary, Queen of May, we come to greet you. Look at us at your feet.)[11]
Another similar song greets Mary, the queen of May, who is greeted by the month of May. [12]
Another well-known Marian "Queen of May" song ends with the words:

 O Mary we crown thee with blossoms today!

 Queen of the Angels and Queen of the May.

 O Mary we crown thee with blossoms today,

 Queen of the Angels and Queen of the May.[13]

May crownings[edit]
In Eastern churches, crowning Mary was associated with adding ornamentation to an icon of Mary,
sometimes as simple as adding additional gold trim. Perhaps in homage to this, Pope Clement
VIII added two crowns to the icon of Salus Populi Romani in the Saint Mary Major Basilica in Rome.
The crowns were eventually lost, but were replaced by Gregory XVI in 1837 in a rite that was to
become the standard practice for crowning.
“Images are venerated ‘not because of a belief that these images themselves possess anything of
divinity or power, but because the honor shown them is directed to the prototypes they represent’
(Council of Trent, session 25)” [BB, no. 1258]. [14]
Parishes and private groups often process and crown an image of the Blessed Virgin Mary with
flowers. This often is referred to as a “May Crowning.” This rite may be done on solemnities and
feasts of the Blessed Virgin Mary, or other festive days, and offers the Church a chance to reflect on
Mary’s role in the history of salvation.[15]In some countries, it takes place on or about May 1, however,
in many United States Catholic parishes, it frequently takes place on Mother's Day.
The custom fell out of vogue in many places during the 1970s-80s, but has since made a comeback
along with many other traditional Catholic practices. [16] An image or likeness of the Blessed Virgin
Mary is ceremonially crowned to signify her as Queen of Heaven and the Mother of God.
Today, May crownings occur in many Roman Catholic parishes and homes with the crowning of a
statue of Mary. There is considerable flexibility regarding the rite, and it can be adapted to many
different circumstances and situations depending on whether the crowning is done in a parish, a
school or classroom, or even in the family. The rite may consist of hymns, prayers, and perhaps an
act of consecration to Our Lady.[16]
The climax of the celebration is the moment when the one of those present places a crown of
flowers on Mary's head accompanied by a traditional hymn to the Blessed Mother. [16] The ceremony
usually takes place with young girls in dresses carrying flowers (traditionally hawthorn) to adorn the
statue. One of the girls (often the youngest) carries a crown of flowers or an actual golden crown on
a cushion for placement by the May Queen (often the oldest girl) on the statue. The flowers are
replaced throughout the month to keep them fresh.
The Coronation of the Virgin became a popular subject in art.

Flores de Mayo[edit]
Main article: Flores de Mayo

In the Philippines and other countries, Mary is fêted in May with the Flores de Mayo ("Flowers of
May"), where devotees collect colourful flowers with which to decorate the parish church's altars and
aisles.[17] Catholic communities often congregate in the afternoons to pray the rosary, offer flowers to
an image of the Virgin Mary, and share homemade delicacies and snacks. In more formal
processions, children and adults wear their Sunday best, singing and dancing to welcome the rains
that will water the new crops.[17]
The celebration is highlighted by the Santacruzan, a ritual pageant celebrating the Finding of the
Holy Cross. Young ladies, often called reynas ("queens"), are chosen to represent biblical figures
such as Judith, Marian titles taken from the Litany of Loreto (e.g. Rosa Mística), and other traditional
or allegorical figures from religious and national history (e.g. Reyna Emperatríz, Reyna Mora).
The reynas, dressed in their finery and bearing attributes, walk through the town escorted by young
men or boys. The Reyna Elena, representing Saint Helena, is the last and grandest; she bears a
cross or crucifix as she is escorted by a young boy playing Constantine. All participants walk under
mobile arches festooned with flowers or other decorations connoting bounty.
The Santacruzan custom in the Philippines is thus a fusion of both the May Marian devotions and
celebrations surrounding Roodmas, which was once celebrated on 3 May.

Mary Gardens[edit]
Main article: Mary garden

Floral imagery from scripture and nature has been applied to Mary in the writings of the Church
Fathers and in the liturgy, providing the foundation in tradition for the subsequent naming of
hundreds of flowers for Mary's life, mysteries, virtues, excellences and divine prerogatives in the
popular religious folk traditions of the medieval countrysides - as recorded by botanists, folklorists
and lexicographers.[18]
The practice of honoring Mary with flowers originated among monasteries and convents in medieval
Europe. During the Middle Ages, people saw reminders of Mary in the flowers and herbs growing
around them.[19] The first reference to an actual garden dedicated to Mary is from the life of
St. Fiacre, Irish patron saint of gardening, who planted and tended a garden around the oratory to
Our Lady he built at his famous hospice for the poor and infirm in France in the 7th Century.
May is the Month of Mary, Queen of Heaven
By KIM | Published: 22 MAY 2014
 Mary Queen of Heaven, venerated in May

Bring flowers of the rarest, bring blossoms the fairest,

From garden and woodland and hillside and dale;
Our full hearts are swelling, our glad voices telling
The praise of the loveliest flower of the vale!
O Mary we crown thee with blossoms today!
Queen of the Angels and Queen of the May.
O Mary we crown thee with blossoms today,
Queen of the Angels and Queen of the May…
May Hymn to Mary, Queen of Heaven

May is Mary’s month, wherein we pay special homage to our Blessed

Lady, with prayers and devotions.

Thus it is that St. Philip Neri (1515-1595) encouraged the faithful to

decorate altars to Our Lady at the beginning of May and keep them freshly
adorned through the month.

Many folk in our Irish village remember being sent out as children, to fetch
the May flowers for our Lady’s altar. They picked Bluebells, Primroses,
Lady’s Smock and Buttercups. They arranged them in jam jars around the
family statue of the Blessed Virgin, which held a prominent position in the
home, throughout the whole month.

At these altars, the family or community would gather each evening to

pray the Holy Rosary and Litany of Our Lady.

May is therefore the month of Marian Processions. Statues of the Virgin

Mary are bedecked with flowers and pilgrims process, praying and singing
hymns to our Blessed Lady. Young girls might be seen strewing petals
before the procession.
Whilst popular in the past, sadly these festivities are much less so now.

Roger and I have adorned our statue of the Blessed Virgin Mary with May
blossoms from the garden and hedgerows. And placed upon Her head is a
garland of flowers.

This honouring of Mary throughout the month of May brings to mind the
fullness and fecund nature of the Mother of God. For She brought to us
from Her sacred womb, the very source of life itself, our Lord and God,
Jesus Christ.

Through Her humility, purity and unfailing obedience to the will of God,
She held within her sacred womb, the Most High, the Saviour of the world.
As the Arc of the Covenant – the Holy of Holies – She offered Him, the
New Covenant, to the world.
In his small book, Mary Mother of Faith, Father Josef Weiger writes:
Over Mary’s lifetime there lay the shadow of the approaching age of
salvation, for through her faith she was the harbinger of the new spring
(p21).

Just like the Spring issues forth new growth, this most miraculous of births
delivered our God into our midst – to live amongst us, infusing new life
into our impoverished fallen world.

Out of Israel was born a Virgin, Who brought forth Our Saviour and the
founder of our new Christian faith: For as this New Life – Jesus Christ –
came amongst us, our new faith arose out of Him.

It was Mary’s unfailing faith in God that enabled Her to open

to anythingGod wanted of Her. She therefore became the instrument, used
by the Lord to turn the world around – to bring humanity back to Him.
The mystery and significance of the Virgin’s role in the birth of this New
Life and new Christian faith is unfathomable. She remained so meek and
humble, yet Her role in the redemption of mankind is vast.
 Blessed Virgin Mary crowned as Queen

And in this month of May, as we are filled with the perfumes and beauty of
the Spring flowers, we especially remember the greatness, profundity and
unsurpassed beauty of our Immaculate Queen.

The Spring flowers are like Her mantle, surrounding and soothing us after
the darkness and cold of winter. We feel warmed and protected..

This movement from the dormancy of winter, into the life forces of Spring
reflects the nature of Our Lady’s womb, perpetually fecund and eternally
virginal.

The fullness of the Spring growth symbolises Her abundance, the untainted
quality of the spring growth, Her purity.
Yet, whilst earthly nature is tainted by sin, the Virgins fecundity remains
forever pure. Although Tradition reminds us that nature is wounded but not
destroyed.

Whilst we can see the beauty of our Blessed Lady in the flowers that grow
within the fields and hedgerows, this earthly beauty is but a tiny glimpse of
the heavenly beauty She bestows upon us. Her continuous gift is life
unfallen – life Immaculate.

Through May devotion to the Blessed Virgin, we are therefore lifted above
this earthly flourish of nature to the heavenly abundance above, where life
and renewed faith is brought to us, through Mary, our Mother.

The Liturgy of Flowers in a Mary Garden

"The Liturgy of Flowers in a Mary Garden - A Contemplation", Andrea

Oliva Florendo, 2004, 160 pages, 75 colored images - Rosetti Della
Virgine Books, Oliva and Florendo Publishers, Rosetti della Virgine
Books, New York, $29.95
-------------------------------------------------------------------

Andrea Oliva Florendo's "The Liturgy of Flowers in a Mary Garden"

admirably fulfills a need envisaged from the outset in the founding
of Mary's Gardens in Philadelphia in 1951 - for a thorough,
documented, historical study from academia tracing how Mary
Gardens of Medieval Flowers of Our Lady became devotional
distillations of the floral imagery of the Bible and the Church Fathers.
Paradise Lost and to be Regained

The author does this, beginning with the first chapter, "In the
Beginning - And The Bright Green Shoots of Symbolism", by recalling
our God's initial showing forth of the divine goodness, truth and
beauty in the Garden of Eden in which he created us humans.
Following our first parents expulsion from this garden of self-
sufficiency into a world of need and pain - as a consequence of their
acceptance of temptation by the serpent of Satan to enjoy forbidden
fruit - all gardens of God's plants, retaining their original created
goodness, truth and beauty, have continued down through history to
be reminders of the paradise from which we came, and intended for
us for all eternity.
The author then sets forth God's prophecy of Genesis of the coming
of the woman who would, through her offspring, conquer the
serpent with her heel; and the prophecy of Isaiah, under the image
of a miraculously blossoming rod of Jesse, that this Savior would be
born of a Virgin of the royal house of David.

The Savior and His Virgin Mother Seen Mystically as the Spouse and
Bride in the Garden of the Song of Songs
Continuing in the next two chapters - "The Flower Imagery of Mary"
and "This Little Garden of Paradise" - the author then sets forth how
the Church Fathers, saints, theologians and poets discerned that the
Savior and his Virgin Mother were to be perceived mystically as the
Groom and Bride of the mystical garden of the Song of Songs
(Canticles) and its flower imagery.

In the words of the Groom, Mary was the Sister, Spouse, Flower of
the Field, Lily of the Valleys, Garden Enclosed and Fountain Sealed
Up. As the Garden Enclosed, with all its flowers representing her
virtues, Mary seen as the garden of paradise bearing Christ; and
from the prophecy of Isaiah of the Virgin Mother as blossoming Rod
of Jesse, all flowers, were seen in their various symbolisms as
signatures of Mary's virtues and other attributes.
The Church Imaged as a Mary Garden of Blossoming Souls.

Tracing this in quotes from the Church Fathers, and in its

incorporation liturgically in the Little Office of the Virgin and the
Books of Hours, the author concludes with a quote from Honorius of
Auton (c. 1156) that "if Mary is the singular Garden of God,
blossoming with virtues, bearing Jesus as the fruit of her womb",
then "the Church, too is a Marian garden to the extent that it
imitates her."
Of this, under the heading, "The Heart of the Mary Garden", the
author observes that this Marian interpretation of the mystical
devotional writings is the key to the understanding of the present
day Mary Garden and its symbolic flowers; and that since it is a
symbol of Mary, type of the Church and the Bride of Christ, it is the
model for each believer, as the bride who has "maternal and
cherishing concern" for the Christ Child and the Church. Thus, in the
words of the author:
22

"A Mary Garden is the quintessimal garden of the Virgin Mary. The
Medieval laity understood it as reflective of God's love. It can be
traced from the small secret gardens within a garden of the Middle
Ages, in which biblical scenes from Mary were set within a walled
garden. These gardens, rich in flower symbolism reveal their charms
behind closed doors. For the artists and poets in those days, a rose
was not a plant, a plant not just a plant but a sacred story; a tree, a
divine truth; a flower, a virtue....
"The name "Mary Garden" has its recorded origins in Medieval and
Renaissance religious art in which prints and then paintings of the
Virgin and Child are depicted in an enclosed garden surrounded by
symbolic flowers. The connection between the Virgin and the Mary
Gardens proceeds via the iconography of the "hortus conclusus" in
its prefiguration of the Incarnation. The Medieval image of Paradise
is an allegory of Mary's immaculate Conception and virginity....

"In this metaphor lies the essence of a Mary Garden. Its basic
features of the enclosed wall, the sealed fountain, the tree, the
raised beds are held together by pictures of Mary and the Infant
Christ seated together alone, surrounded by symbolic flowers, and
sometimes by rose arbor with a chorus of angels and songbirds."
23

"This introduces us to one of its distinctive features - the flowery

mead. Herbs and flowers came to be sanctified as a series of
botanical specimens, and gained significance as floral emblems.
Each flower within the Mary Garden is seen to mirror the Virgin's
noble virtues and attributes. Its over-all composition proclaims the
allegorical symbols of the mystery of the Incarnation. . . .
33
"In view of this, it is easy how Our Lady could become the center of
a tender devotion. Mary is seen as the ultimate sealed garden
evoking the plenitude of God. And in the garden¹s abundance, the
flowering of virtues in the individual soul. As Mary came increasingly
identified as the enclosed garden from whom we got Christ, the tree
of Life, the vision of Paradise as a garden continued to remain a
symbol of hope. The garden lyrics described by poets and
theologians advanced much understanding and inspired the artists
to give it a visual representation. By the twelfth century, Medieval
Europe already obsessed by the garden imagery of the Song hailed
its supremacy as the image of paradise.
"Mary," said St. Jerome (c. 350-420) "is a garden of delights into
which are sown all kinds of flowers and spice plants of the virtues."
Each flower cultivated within a Mary Garden is seen to mirror the
Virgin's noble virtues and attributes. And happily we have a list of
trees and flowers with their allegorical virtues compiled by Hugh of
St. Victor. Biblical images describing Mary have been added through
the efforts of Adam of St. Victor: "a flower without thorns, a fountain
of the gardens, a storehouse of fragrant unguents and pigments, a
sweetsmelling nard, a flower of the field, a lily of the valleys, a
celestial paradise."

"Both were among the Church Fathers who valued the enclosed
garden primarily for the effects it awakens, the images it provides
for personal devotion and communal reflections."
Thus, the Mary Garden is to be seen symbolically as so much more
than a garden where a focal statue of Our Lady is surrounded by her
flower symbols.

Author's Childhood Spiritual Inspiration by Flowers

"The Liturgy of Flowers in a Mary Garden", however, contains so
much more: a beautiful account of the author's spiritual inspiration
by flowers from the earliest childhood; and then her discovery of the
spiritual efficacy of their symbolism. Again in her own words:

15
"In a sense, the idea for this book began with my father, one that I
embraced years ago when as young girl, deeply enchanted with
growing things, I was told the miracle of the seed in a jar. His plot
rose in a dreamlike sequence which coaxed me to stay, listen, beg
for more and literally look for the sprout. Though not physically
there at first, I knew it was folded within, asleep, waiting, and in its
essence, alive.
"The next morning when I woke up and the pale green wonder
emerged, it was truly a magical moment. But the real wonder was
that it had been there all along. Within the seed was an entire earth,
God's Eden - fresh as the day it was created, Such discovery,
however slight, captured my soul and captured a vivid impression.

"Each of us is like a flower in a garden. We participate in some way

in the spirit of the Creator. Like the plant of self in a bud, there is an
identity in us that is continually unfolding. I found mine in that seed
and through others in the garden of my soul. One day blossoming;
the next leaving, but always unfolding its tender secrets.
Author's Expression of her Love of Flowers in her Garden Journal and
in Paintings

". . . I became an avid gardener, claiming any green thing showing

above the earth - whether it was a plain weed, a timid spike, on an
abandoned sprig. In my art there was the glory of root, tendril, leaf
and petal. It was all gift and miracle, a festival of gratitude.
"My attempts to record my feelings in art and in journals was
exhilarating. These efforts forged my determination to understand
and paint the divine beauty....The distance between dream and
reality is precisely the distance between the handicrafts and
paintings. The time it took to traverse this journey was necessary for
the magic to come into being. Hundreds of paintings later, I still feel
in awe of God's immense natural wonder."

21
"...Always there is a language that will draw us to the sacred in
ourselves. Once we recognize the voice we begin to unfold like
plants moving toward the light. For now we are invited to follow ray
of light and step into a paradise garden, the Mary Garden, and linger
there."

Discovery of the Mary Garden and Its Spiritual Nurturing

21
"In search of flowers I found a Mary Garden. Tender shoots and buds
bear silent witnesses to my restoration. I can remember when I was
young and nature like people was alive. Fragrant thoughts lifted
from the heart of wind; language found it speakers in trees and
flowers....Always there is a language which will draw us to the
sacred in ourselves. Once we recognize the voice, we began to
unfold like plants moving toward the light. For now we are invited to
follow a ray of light and step into a paradise garden, the Mary
Garden, and linger there. . . .

25
"The garden as God's handiwork is a rich source of inspiration,
because in it we encounter God, the Creator in creation. The basis
for understanding the Mary Garden is through discovering its
devotional meanings. Symbolism is the system that provides the
meaning. As we resurrect our ties with the natural world, we become
more open to receive the Divine which is constantly at work in the
rhythm of nature and in us. We will know when the connection
comes to fruition. We find the little green shoot of our beginning, we
operate in joy and like a flower, we unfold beautifully."

29
"The vitality of symbolism flowered in the thirteenth century. It was
at this period described as an age of faith that men saw the world of
nature as a mirror of the Divine."

87
"Early Christian gardeners so loved the Blessed Virgin that they were
moved to reflect on her life, grace and mysteries, and saw her
image in plants. Sentiments were satisfied through their works of of
horticultural education and dissemination of flower symbolism.
Religion teachers used flowers as illustrations for their texts,
bringing them into the service of the Church.

"The combined action of the Church and the people, religion and
popular culture clothed the Virgin in countryside plants and
christened them to to reflect the service they offered her as
suggested by the plant's form, color and season of bloom. It may
seem trivial to use plants to explain a theological concept in such
magnitude. But if we can tun our eyes to Mary and the Doctrine of
Incarnation, it will help us to understand the flowering of the
symbolism.
"...We think of (Mary) as a visual image, an object carved in wood, or
sculpted in stone, but the emotions she expresses transcend form,
and their vitality is powerful. When our affection to Mary is aroused
through particular plant or flower, we are linked through an
emotional bond.

128
"Wherever your interest leads you, the knowledge of symbolism will
make your pursuit and devotion to Mary more meaningful. Christian
symbolism with its filament of beauty and sanctity still binds today.
Meanwhile, try to paint flowers, plant trees and grow Mary Gardens.
Acquaint yourself with the plants - leaf by leaf, and blossom by
blossom. Get down on your knees, and dig! Compete with thorns
and thistles. ...The sense of fulfillment from this labor brings gifts of
earthly delights. Some days, heaven will seem to undress its soul to
a quietness only you can fathom. Other times,it will feel like you are
in purgatory. I assure you however, that anyone who has a Mary
Garden can take pride in it as his Eden."

The Flowers of Cathedral Carvings and Renaissance Religious

Paintings
18

"Certainly it was not a matter of chance that the concept for this
book flowered at Notre Dame in Paris, one of many cathedrals that I
visited that was built under the patronage of the Virgin Mary. Inside
this cathedral, the sylvan imagery in stones, on capitals, arches, roof
bosses of the naves blossomed for me....Each exploration of
Medieval cathedrals ...added to the richness of learning.
"The standard accoutrement of botanical symbolism in its literary
and artistic repertoire continues to gleam with the glory which
prophets, Church Fathers and the common people have celebrated
in their prayers, poetry and songs! Thw blooming, for me is in itself
a proclamation of Biblical literature!
"Certainly much remains to be collected. Compiling this treasury has
made me realize that I am only skimming the surface. Doing the
illustrations, however, has been a delightful contemplation...."
Flower Symbolism in the Writings of the Church Fathers, Saints,
Theologians and Poets

As distinct from the simple, direct, clear symbolism of the Flowers of

Our Lady of the Medieval countrysides, the author sets forth the
poetic and mystical elaboration of flower symbolism encountered in
her research of the Church Fathers - to which she devotes the next
two chapters: "Mary Flower Sermons: Medieval and Renaissance
Botanical Symbolism" and "Rosarium: Mary¹s Rose-ary Garden",
saying:
55

"This chapter seeks to enumerate that which the Church Fathers and
Medieval and Renaissance laity said about their beauty and
representation of Mary's virtues. The familiar flowers each having its
character formed by the meadows and fields, can teach us a sacred
story, a divine truth and enhance some aspects of our faith and
virtue. The Christian orientation attached to the flowers may help us
explore some plants to constitute our present day Mary Garden
plantings."
However, as the symbolism of these flowers is set forth in poetry
and prose, rather in simple, direct, clear forms and colors indicted
by religious names, most do not quicken reflection, meditation and
contemplation in the garden, unless one has an attuned memory, or
a book in hand. Thus, their inspiration comes primarily when reading
of their symbolism while bringing their forms, color and growth to
mind from memory.

Flowers of Our Lady Symbols of the Medieval Countrysides

In addition to setting forth a detailed documentation of the distilled
garden and flower symbolism of the Bible and Church Fathers, in the
envisaged symbolism of the enclosed Mary Garden of Flowers of Our
Lady - as set forth in late Medieval and Renaissance architecture, art
and poetry, and reflected in the liturgy - the author then examines
the simple, direct, clear Marian flower symbolism derived from these
in the oral traditions of the Medieval countrysides, as circulated
through itinerate preachers, mendicant friars, wandering minstrels,
roving players, pilgrims, missionaries and other travelers; and later
recorded by botanists and folklorists.
Of these she says,

23 "There are hundreds of Mary flowers, surveyed from different

parts of the world and which can be reviewed in many horticultural,
botanical and garden history books.... Therefore, my way of coming
to terms with the vast mass of Mary-flower symbols is to categorize
them in different themes."
Accordingly, the author thus lists these Flowers of Our Lady - with
some overlapping - as: 11 flowers symbolizing Mary's emblems -
illustrated by her full page paintings of them; 24 symbolizing Mary's
virtues, with quqrter-page paintings; 20 grown in monastic rose
gardens, or "Rosariums", including 7 Advent and Nativity Flora, 4
Mater Dolorosa Flora, and 4 Mater Gloriosa Flora; and 43 named as
symbols of Mary's life and mysteries - from the 100's so-named in
the popular oral traditions of the late Medieval European and Latin
American countrysides; and, finally, 63 Flowers of Our Lady
recommended for cultivation today in Mary Gardens.

Through these listings the author brings together flowers of Mary's

emblem and virtues from the writings of saints, theologians and
scholars; Rosarium flowers from monastery gardens in the tradition
of St. Benedict; and, in the last two groups, from flowers
symbolically named for Mary in the countrysides.
Flowers For Present Day Mary Gardens

The list of 63 of Flowers of Our Lady recommended by the author, in

the 6th Chapter, "The Making of a Mary Garden", for cultivation
today in Mary Gardens consists of 19 herbs for inner beds; 4 herbs
for outer beds; 7 herbs as ground covers; 15 low-growing perennials;
and 18 other annuals, perennials and biennials. As these are listed
only by their common and botanical names, the symbolic Marian
names of some are to be obtained from the above-mentioned list of
43 of Mary's life and mysteries; but those of others must be
obtained from religious or gardening books; or from the Internet,
such as at:
www.mgardens.org/OLG-100H-LIST.html - 100 Herbs for Mary
Gardens
www.mgardens.org/OLG-200-LIST.html - 200 Flowers for Mary
Gardens
These are herbs and countryside Flowers of Our Lady preferred for
present day Mary Garden cultivation because they immediately
quicken reflection, meditation and contemplation through the
directly discernable symbolism of their forms and colors - as
indicated by their old names.

However, the author has performed an invaluable service for Mary

Gardeners by setting forth the broader background flower
symbolism of the Church, from which the symbolism of the
countryside Mary Garden Flowers of Our Lady is derived. Through
reading of the broader flower symbolism of our Lady's emblems,
virtues and Rosariums, the Mary Gardener is more fully disposed to
discern the symbolism of the garden flowers.
Rosary Mary Gardens

The Marian Flower symbolism in the book's fifth chapter, "The

Rosarium" - like that of the fourth chapter, "Mary Flower Sermons", -
consists of summaries from the writings and poems of the Church
Fathers, saints, theologians and poets, including the the joyful
symbolism of 7 Advent and Nativity Flowers; the sorrowful
symbolism of 4 Mater Dolorosa Flowers, and the glorious symbolism
of 4 Mater Gloriosa Flowers.
In an introductory section of this chapter, "The Rose Chaplet", the
author mentions the 15 Mysteries of the traditional Rosary of Our
Lady - 5 joyful, 5 sorrowful and 5 glorious - meditated on in the
praying the Paters and Aves, saying, "It is to this beloved tradition
that we turn to Mary to help us meditate the way to Jesus through
the Joyful, Sorrowful and Glorious mysteries. By recalling the
mysteries, the devotee also practices the virtues."

Later in this introductory section she cites that "For St. Therese of
Liseaux, popularly known as "The little flower of Jesus", the
meditation on flowers was seen as an individual way of receiving
grace. May the same grace overflow us as we explore the flowers in
Mary's Rosarium."
In 55 years of assisting parents, schools, parishes, convents and
shrines in starting Mary Gardens, we of Mary's Gardens have found
that viewing and organizing the Flowers of Our Lady conceptually
within the context of the mysteries of the Rosary has been a most
effective means of fostering prayer, and spiritual formation and
growth - especially with children.
The Rosary provides a unifying context for the flower symbols, and
the flower symbols elucidate the Mysteries. Pope John Paul II wrote
in 'Rosarium Virginis Mariae' that to use a suitable symbol to portray
each mystery "is as it were to open up a scenario on which to focus
our attention... In the Church's traditional spirituality...the devotions
appealing to the senses...make use of visual and imginative
elements judged to be of great help in concentrating the mind on
the particular mystery."

For their Rosary Mary Gardens, a number of parishes have installed

stepping stone Rosary walks of square stones for the Our Fathers
and round stones for the Hail Mary's - of a length for 5 mysteries in
larger gardens, and 1 mystery in smaller.
Flower symbols of the mysteries have been grouped in various
ways, depending on the space available and the garden layout. As it
is not horticulturally feasible to plant them in linear sweeps for the
20 mysteries (now including the 5 Luminous Mysteries added by
Pope John Paul II), one arrangement has been to group flowers
according to the colors symbolizing each mystery group - white for
the Joyful, red for the Sorrowful, yellow/gold for the Glorious, and
purple (of the royalty of Christ the King and Mary the Queen, of
God's Kingdom being established on earth) for the Luminous.

Those seeking larger lists of flowers symbolizing the Sorrowful,

Glorious, Luminous and Unitive Mysteries are referred to on the
Internet: www.mgardens.org/FOLAMGFS.html - Background
Reference/Index for Teachers
Concluding Chapter

This brings us to the final, prose-poetry chapter 9 of the book, "Tis

Fragrant Reverie of Mary", in which the author concludes: "Prayer is
part of that continuing search of self that will again and again
unearth your wishes and your dreams, and help you make them
real. The further you go, the more paths will open up themselves to
you.
"Certainly, the happiest moments are those times when I am sitting
still, Listening and communicating, getting in touch with who I am,
And what I can be. Once there, I am a prayer. There is nothing more:
there could be nothing more when you enter the fullness of God.
Only then will you realize that you are alone and it is all right."

Surely, according to, "The further you go, the more paths will open
themselves up to you", the author will discover, or has already
discovered, that on entering further into the fullness of the union
with God through meditating on the Glorious Mysteries, she is no
longer alone, but comes forth with Mary, and in emulation of her -
that by Mary's spouse, the Holy Spirit, she "will be created" that she
"will renew the face of the earth" - as we pray in the "Come Holy
Spirit".
The marigold received its name "Mary's Gold" from St. Hildegard of
Bingen in the 12th Century following a mystical heavenly vision, and
it is through the mystical ascent of the Glorious Mysteries that Mary,
as she comes forth from the Heaven of the Trinity clothed with the
sun, "shows us the blessed fruit of her womb Jesus" - for which we
pray in the "Hail Holy Queen".

In the focus of her book on the emblems, virtues and Rosarium of

the Immaculate Conception, Annunciation and Nativity, the author
magnificently exemplifies the opening petition of the Come Holy
Spirit: "Enter the hearts of the faithful, and kindle in them the fire of
your love" - the love of Mary, his spouse. And surely with her
outstanding book and further paintings, she is already sublimely
contributing, per the Luminous Mysteries, to the renewal of the face
of the earth.
It is hoped she will in time write a companion book reseaching the
flower symbols of purgative, glorious and luminous mysteries, and
their antecedents with the Church Fathers, saints, theologians and
poets, as thoroughly as she has with the affective symbols.

oOo
Further information about the book, photos of some of its Madonna
icons and flower paintings, and information about the author can be
obtained on the Internet, from:
http://www.atlasbooks.com/marktplc/rr01248.htm#table
APPENDIX

The Flowers of Our Lady and Mary Gardens in the author's native
Philippines
From reading a 1953 Catholic Digest article about the offering (at
cost) of introductory "Our Lady's Garden" mail order seed and
literature kits by not-for-profit Mary's Gardens of Philadelphia,
Bishop Gerard Mongeau, O.M.I., Prelate of Cotabato and Sulu,
Philippines, ordered a quantity of these kits for a 1954 Marian Year
Mary Garden contest in the boys and girls departments of 15
diocesan high schools - for the Bishop Mongeau Trophy.

In subequent correspondence we were informed by his Chancellor

that,
"In the national Catholic paper, "The Sentinel", an article was run on
the "contest" and several priests, nuns and laymen have written in
asking where they can obtain seeds in the Philippines...but I just
gave them your address...because we could distribute a million
packages of seeds and still need more, if we gave them out free to
everyone. So we are concentrating on our schools where we know
the seeds will be planted and cared for, and the spirit of the Mary
Garden will be talked up by the priests, brothers, sisters and lay
teachers."

Then on April 2, 1954 he wrote: "I am happy to report that our

Mary's Gardens competition in the Notre Dame schools has been
successful. As you know the school year ends in March and opens in
June. Not like the June closing and the September reopening in the
states. So we ended the competition on March 15th, and presented
the prizes at graduation time in the schools that won.
"The Notre Dame of Morala won first prize - a loving cup suitably
engraved with the words: "Bishop Mongeau Trophy for the Best
Mary's Garden - 1954". The second prize was won by Notre Dame of
Marbel, anda smaller cup was given to them. The third best garden
was at Notre Dame of Cotabato, and the fourth, Notre Dame of Jolo. I
am enclosing pictures of the gardens. Not too good as photos go,
but they give an idea of the work accomplished. We had thirty
different Notre Dame departments in the competition, including
elementary, highschool and college.
"I can not give you a detailed account of the success of the seeds,
although I enclose a very fine report from Brother Herbert, winner of
second prize. The first prize winner had the garden in the form of a
huge rosary, ten small bushes for each Hail Mary, and a large bush
for the Our Fathers - ending in a great big cross. The cross was filled
with water and water lilies. Then at the background they had
erected a nice grotto. you can only get an idea of the garden from
the picture. The third prize winner was a humdinger of a garden with
a little gate marked "Mary's Garden", and the professionally built
grotto - a gift of an engineer living in the neighborhood. Joly garden
was not so good as to the flowers, but the novel grotto made af
coral put it in fourth place.

As a consequence of the "Sentinel" article, we received a request for

seeds from Fr. Depperman, S.J., Director of the Manilla Astronomical
Observatory, with whom we entered into extensive correspondence
about seed germination in the tropics.
In December of 1954 he wrote, "I find that in other convents of the
city, Mary's Gardens are being started." Further Mary Garden
information was conveyed to the Philippines from 1956 to 1974
through the Ravenhill Academy of the Assumption in Philadelphia,
managed and staffed by nuns of the Assumption order from the
Philippines, and which had a delightful school Mary Garden.

This account of the cultivation of Mary Gardens in the Philippines is

given here in some detail, because it is an instructive example of
the restoration of the Flowers of Our Lady and Mary Gardens in
national religious and gardening cultures - to which it is hoped
Andrea Oliva Florendo's "The Liturgy of Flowers in a Mary Garden"
will contribute, especially in countries where the planting of Mary
Gardens of Flowers of Our Lady has in recent history not been part
of the culture.

The John Stokes and Mary's Garden collection was transferred to the
Marian Library in May 2013. In addition to his archives, manuscripts,
artwork, and personal library, John S. Stokes also donated his
extensive website. It was transferred to the Marian Library in early
2010. This particular entry is archived content original to Stokes'
Mary's Gardens website. It is possible that some text, hyperlinks,
etc. are outdated.

Mary's flowers

Our Lady of Walsingham

Wooden statue of the Mother of God with the Infant Christ at Walsingham. The statue, dating
from the 19th century, was crowned with papal crowns in 1954, the year of the proclamation of
the dogma of the Assumption. Shown here carried in procession traditionally led by the
Arhcbishop of Westminster, the statue is surrounded by flowers traditionally associated with the
Blessed Virgin Mary.

(Pictured in The Madonnas of Europe - Pilgrimates to the Great Marian Shrines of Europe
- English edition 2002, Ignatius Press)

Flowers are included in works of Christian art not only because they are pretty and decorative,
but also because they had a particular meaning. ("Iconography" is the word used by art historians
for the study of symbolism in works of art.) The symbolism of flowers was used especially in
medieval and renaissance paintings and tapestries to reinforce the message of the main subject.
Sometimes the background of a tapestry would be carpeted with symbolic flowers. In paintings,
a bouquet in a vase might be included, or the Virgin or another person might hold flowers.
Elaborately embroidered vestments often had floral decorations, and the borders of illuminated
manuscripts were very often embellished with symbolic floral ornaments. The significance of the
flowers was generally known at the time these works were originally produced for the decoration
of churches or private dwellings (most are now in museums).

Children are usually very interested in deciphering the message contained in these art works.
And they may enjoy using this "code" themselves. A bouquet or wreath to honor Mary can be
made of real or silk flowers, and could include those that traditionally symbolize Mary and her
virtues and attributes. Here are some examples:

Lilies (Easter or Madonna lilies and lilies-of-the-valley) -- white color and sweet fragrance
symbolize Mary's purity, humility, loving obedience to God's will. (Jesus is also called Lily of
the Valley.)

Iris (old-fashioned names were "flag" or "sword lily"): the deep-blue color symbolizes Mary's
fidelity, and the blade-shaped foliage denotes the sorrows that "pierce her heart". The iris flower
is the "fleur-de-lis" of France. This symbol of the Blessed Virgin is also the symbol of the cities
of Florence and of Saint Louis.

Gladiolus (name comes from Latin word for sword): Sword-shaped leaves also symbolize
"piercing sorrows"; also martyrdom especially red gladiolus (a palm branch also signifies
martyrdom.)

Baby's Breath symbolizes innocence and purity; also the breath ("inspiration") and power of the
Holy Spirit.

Ivy (evergreen): The ivy stands for eternity, faithfulness.

Violets: The violet's delicacy, color, sweet scent and heart-shaped leaves, refer to Mary's
constancy, humility and innocence.

Blue Columbine: The columbine (from the Latin word for dove, columba), is a circlet of petals
thought to resemble doves. The blue columbine is a symbol of fidelity, and often appears in
paintings of Mary.
Marigold (calendula, "English" or "pot marigold" and common garden or "French marigold"):
both flowers were used as gold-colored dye for wool. Named in honor of Mary ("Mary's gold"),
symbolize her simplicity, domesticity. Marigold also sometimes denoted Mary's sorrows, perhaps
because its strong scent was associated with burial ointments.

Carnations (or "pinks"): pink or red color symbolizes love, life. Carnations' color and spicy
fragrance refers to the crucifixion, "love unto death". The name "carnation" also suggests the
Incarnation of Christ.

Rose: The rose is regarded as the "queen of flowers", and often symbolizes Mary, the Queen of
Heaven. Also an almost universal symbol of perfect love, its color, perfection of form, and
fragrance, as well as its thorns signifies Mary's role in salvation history as the Mother of God the
Savior who was crowned with thorns and shed His blood on the Cross for love of mankind. The
rose, arising from a thorny bush, also signifies Mary, the Mystical Rose, "our fallen Nature's
solitary boast", who alone of the human race was conceived without sin. It also may contain a
parallel with the fiery thorn bush from which God spoke to Moses: Mary, immaculately
conceived, was the means through which God became Man, The Word made flesh.

The Rosary, of course, takes its name from the rose. Saint Louis de Monfort, in his devotional
book, The Secret of the Rosary, speaks symbolically of the White Rose of purity, simplicity,
devotion; the Red Rose of the Precious Blood of Our Lord (he refers to Wisdom 2:8, which
speaks of sinners heedlessly indulging ourselves and "gathering rosebuds while we may.") He
also speaks of the Rose Tree, symbolizing the Mystical Roses of Jesus and Mary. He compares
the rosebud to a rosary bead, and urges children to regard the prayers of the rosary as "your little
wreath of roses for Jesus and Mary."

Several miracles involving Mary included roses as a prominent feature. Saint Elizabeth of
Hungary found her apron filled with roses where she was concealing the food she was carrying
to the poor to hide it from her husband. Saint Juan Diego, the Mexican peasant who received a
vision of Mary at Guadalupe (near where the Cathedral in Mexico City now stands), found
his tilma (cloak) filled with miraculous roses when he tried to convince a priest his vision was
real. Saint Thérèse of the Child Jesus, a twentieth-century French saint, is associated with
roses, which she promised to send from heaven to those who earnestly prayed. Many Catholic
faithful who have received inexplicable gifts of roses connect the flowers' appearance with
young Saint's promise.

Devotional pictures and statues of the Immaculate Heart of Mary, especially popular in the
early twentieth century, show Our Lady with her visible heart enwreathed in pink roses. (Pink, or
rose-color, is a combination of purity white with love and sacrifice red.)

This image of the Immaculate Heart of Mary is most often found as a companion to the Sacred
Heart image of Our Lord with His bleeding heart encircled with a crown of thorns. Children
might look for these images in statuary and windows of churches. Although some of these
images were sentimentalized and saccharine, they contain, nevertheless, a most striking visual
metaphor for the love of God for mankind. The heart represents the innermost being and nature
of the Divine Son of God who suffered and died out of love for us, and of the devotion His
Mother. These images are sure to provoke questions from children who see them, and, again,
offer us an opportunity to explain the imagery and meaning.

A more recent use of the symbolism of the rose is the red rosebud, appropriately, which is the
special symbol of the Catholic pro-life movement.

“Mondays with
Mary” – The
Flowers of the
Blessed Virgin
Mary
BYTOM PERNAON MARCH 3, 2014 • ( 9 COMMENTS )

Although the Sacred Scriptures never reveal the Blessed Virgin Mary ever holding or carrying
flowers, in many artistic renderings throughout the centuries, we often see Mary with different
types of flowers. I would imagine she enjoyed the beauty of flowers since they are signs of God’s
wonderful creation. There is even the chance that she kept flowers in the home of the Holy
Family, as many women do today.

Not only do we see flowers with the Blessed Mother in art, but we also see flowers presented to
her statues in Catholic churches. This is not some pagan ritual or custom of sacrifice, but it’s the
way many people give thanks to her for interceding in their prayer requests. In the end, she is
the Queen Mother who brings our prayers to her Heavenly Son, Our King and Savior, Jesus
Christ.

Even though we see her with flowers in art and surrounding her statues in churches, we have also
seen her with flowers as she has appeared over the centuries during different apparitions. The
one that comes to mind for me very quickly is Our Lady of Guadalupe and the Miracle of the
Roses. It is through the roses that we received the tilma of St. Juan Diego.
So the question might come to your mind – What flowers often appear with the Blessed Virgin
Mary and what do they represent in relation to her?

Below are 10 flowers most commonly associated with the Blessed Virgin Mary –

Rose: Known as the “queen of flowers”, the rose represents Mary as Queen of
Heaven. The rose is one of the most beautiful flowers in all creation. The rose in relation to the
Blessed Mother displays perfect love, form, fragrance, and color.

Although roses are beautiful, there is also a hidden suffering in their thorns. For Mary, the thorns
on the rose remind us that Our Lord Jesus Christ wore a crown of thorns and gave up his blood
for all humanity. As His Mother, Mary witnessed this suffering and death first hand at the foot of
the cross.

Mary is also known as the Mystical Rose – “our fallen Nature’s solitary boast”, being the only
human who was immaculately conceived without sin.

Ivy: The evergreen ivy represents Mary’s complete and total faithfulness
as well as her eternity. She is our greatest example of complete and total faithfulness when it
comes to trusting in God the Father. We see her complete faithfulness throughout her entire life,
but especially at the Annunciation.
Lilies: The white lilies (Madonna lilies) and their beautiful fragrance
represent Mary’s perfect purity, love, and humility to God’s divine economy. They are often seen
during the Easter season when they represent the Resurrection of Christ.

Carnations: The pink or red carnations represent love and life for Mary.
The red carnations are also associated with the crucifixion of Our Lord – “love unto death”,
which Mary witnessed first hand with St. John the Apostle by her side. The carnation is also
associated with the Incarnation of Christ.

Baby’s Breath: The blue baby’s breath represents Mary’s innocence and
purity. It also can symbolize the breathing (“pnuema” in Greek) of the Holy Spirit. The Holy
Spirit overshadowed Mary at the Annunciation and he became her divine spouse.

Marigold: The marigold flower (calendula or “pot marigold”) is in honor

of Mary’s simplicity through her home and family life. The flower also can represent the sorrows
of Mary (Our Lady of Sorrows) for it is often used as a burial fragrance.
 Violets: The gracefulness, color, sweet smell, and leaves in the shape of
hearts, represent the humility, fidelity, and innocence of the Blessed Virgin Mary. These three
adjectives uniquely describe Mary’s role in Salvation History.

Gladiolus: The gladiolus derives from the Latin term that

means,sword. These leaves shaped in the form of swords represent the sorrows that would pierce
the heart of Mary as she walked to Calvary with Jesus Christ.

Iris: The profound blue color of the iris represents the fidelity of Mary.
Its blade-shaped verdure symbolized the sorrows that would pierce the heart of Mary in Luke
2:35 – “and a sword will pierce through your own soul also…” This scripture passage is the
genesis of the devotion to the Immaculate Heart of Mary. In France, the iris flower is the “fleur-
de-lis”.

Blue Columbine: The columbine is a flower composed of petals in a band that

appears to look like doves (columba – Latin for doves). In regards to the Blessed Virgin Mary,
this flower represents her fidelity. Blue is the most common color associated with Mary.
I hope that when you see these flowers again in art, around statues, or in pictures of her
apparitions, you will have a better understanding of how they represent our Blessed Virgin Mary
now and forever.

5 Flowers connected to the

Virgin Mary

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Philip Kosloski | Aug 15, 2017

Flowers are often used in art to symbolize different

spiritual truths about Our Lady.

Flowers have always been associated with the Blessed Virgin Mary. There is
even an early tradition that states when the apostles went to open Mary’s
tomb, they found it filled with the most fragrant flowers, confirming that Jesus
took her up to heaven after she died.

In particular, there are five flowers that are closely connected to the Virgin
Mary and are often used in art to symbolize different spiritual truths about
Our Lady.

Read more:

Mary’s Garden comes indoors: A new leaf for an ancient tradition

Shutterstock

Lily

The lily symbolizes purity, innocence and virginity. The Archangel Gabriel is
often depicted in scenes of the Annunciation giving Mary a lily. Additionally,
there is a white day lily that only blooms around the time of the Assumption in
mid-August and is known as the “Assumption Lily” (though it is actually a
variation of a hosta).

Shutterstock

Rose

The rose is sometimes used to represent heavenly joy when worn as a crown
by saints, while its thorns often point to Original Sin. The Blessed Virgin Mary
is called the “rose without thorns.” Mary has also been given the title of
“Mystical Rose.” The Rosary is sometimes visually represented in art as a
garland of roses given to Mary.
Shutterstock

Iris

The iris is sometimes called the “sword lily,” and for this reason was used most
often in connection with Our Lady of Sorrows.
Shutterstock

Periwinkle

The periwinkle is also named the “Virgin Flower” and its blue color connects it
to Mary, who is usually depicted wearing blue.

Read more:

Why is the Blessed Virgin Mary always wearing blue?

Shutterstock

Lady’s Slipper

Originally referred to as “Our Lady’s Slipper,” this flower has a popular legend
that says they first sprang forth at the touch of Mary’s foot.

Mary, Queen of the May

May 9, 2015

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The 5th Glorious Mystery of the Rosary is — Mary is Crowned as Queen of Heaven
and Earth.

May, is one of two months in which we give special honor to Mary, the other is
October.

It is because of Mary's unhesitant "Let it be done unto me, according to thy word" at
the Annunciation, that we look to her as a model of perfect discipleship. Mary not
only conceived Jesus and gave birth to Him, but she guided, taught and protected
Him until he grew into manhood.

Worship and adoration are reserved for God alone, so we do not worship or adore
Mary, but we do venerate her, giving her a place of importance in our lives, because
of her relationship to Jesus. In everything, Mary always points us toward Jesus, not
herself.

It is also during the month of May, that we honor our earthly mothers for all they
have done for us. Gifts of flowers and candy are common place gifts we may give
them. For our heavenly Mother, it is fitting that we crown an image of the Blessed
Virgin Mary during this month to honor her under the title, "Mary, Queen of the
May."

All About Mary

 Mary has a very special place in
our Church because she is the Mother of God and our mother, based
on what Jesus told St. John the Apostle - and all of us- in His last
moments on the Cross: “Behold your mother.” Mary is a lot like us,
with one big difference: She was conceived without the original sin
we all inherited from Adam and Eve. This is called the Immaculate
Conception— which is especially an important for us in the United
States because Mary is our nation’s patroness under this title.
We believe that Mary remains so close to Jesus that she can help us as
an intercessor between us and God. Mary also is a model for us as
Jesus’ first disciple, or follower. She points the way to God for all
those who do not understand or believe in Him. She has done that
from the day the Angel Gabriel came to tell her, “The Lord is with
you.” She did what God asked of her: to bear the Son of God and to
live her whole life in support of her Son, even up to His death on the
Cross.
She goes by many names: the Blessed Mother, Our Lady, Queen of
Heaven, Madonna, Star of the Sea and many more.
In this week's Camp Catholic, we explore some of the traditions that
have developed through the years to deepen our relationship with
the Blessed Mother, who leads us to her son, Jesus, and shows us how
to help others also find their way.

How and why do we honor Mary?

The veneration of Mary by the Catholic Church

is sometimes confused by others as "worship," but Catholics worship God alone. We honor Our
Lady as the greatest of all saints who showed her exceptional faith in saying "yes" to
becoming the mother of God. We pray to her and ask her to intercede for us.
Throughout the year we celebrate various feast days that recall special events, saints or teachings
concerning God. Mary is honored on many of these days. Below are eight of the most popular
feast days, many of which celebrate the Blessed Mother's various roles in the life of Jesus. In
addition, all of May has long been considered the Month of Mary and October is the Month of
the Rosary.
May Crowning is a celebration to honor the Queenship of Mary. Children of a parish process
while singing songs about Mary, then a selected child or children place a crown of flowers upon
a statue of Our Lady. This devotion celebrates the Queenship of Mary feast day, which was once
celebrated in May, but has since been moved, causing many to observe this tradition on this feast
day on August 22.
See the infographic below to read about a few popular feast days that celebrate Mary.
Click the image to download a larger version.
Throughout history people have planted gardens to honor Mary with plants and flowers that help
reflect on her life and holiness. The University of Dayton eCommons offers guides that span the
last century with hundreds of plants, trees, and flowers and their Marian names. Click here to
read more.
Why do we pray the rosary?
The rosary prayer has become one of the most popular and recognizable Catholic devotions, but
why do we do it? The rosary consists of 15 decades of Hail Mary prayers, each introduced by the
Lord's Prayer and concluded with the doxology or prayer of glory and praise to God - most often
the Glory Be. Each decade is accompanied by a meditation on some aspect of the life of Jesus or
Mary, called a mystery. These mysteries are divided into four categories: the Joyful, Sorrowful,
Luminous and Glorious focusing on the Incarnation, Passion, light and glorification of Christ
respectively. In order to more easily remember the prayers, they are counted on a string of
beads.
For Catholics, the rosary is a wonderful spiritual tool. Although rosary beads may look like an
ordinary string of beads, no matter how plain or elegant, it should always be treated with respect
for the prayers it is used to pray. Its name comes from the Latin word for “rose garden." Since
the rose is one of the symbols of the Blessed Virgin, praying the rosary is said to be like offering
a spiritual bouquet of roses to her.
Nobody knows exactly how the rosary was created. For centuries Christian monks as well as
Buddhists, Muslims and other non-Christians counted repeated prayers with beads, knots or
stones. Some relate the number of beads to the 150 psalms in the Old Testament.
A famous legend describes how Mary handed the first rosary to St. Dominic almost 800 years
ago and told him that it was a way to call upon her for help.
Join us in praying the rosary using the digital prayer beads below. Click the image, then hover
your cursor over the number one for the first prayer. Follow the numbers around the beads and
say each prayer.
This interactive image was created with ThingLink.
View this image on thinglink.com.

The rosary above shows the Joyful Mysteries. All four groups of five mysteries are listed below.
Click the image to see a larger version.

So... what do these symbols have to do with Mary?

This image appears on the Miraculous Medal, which was created after the Marian apparition to
St. Catherine Labouré in 1830. During evening meditations, Mary appeared to St. Catherine and
showed her a vision of the medal. She told her that if she created the medals "All who wear them
will receive great graces." The 'M' symbolizes Mary at the foot of the cross at the crucifixion.
This symbol represents the Immaculate Heart of Mary. Although this depiction only shows one,
traditionally it was pierced with seven swords representing the Seven Sorrows of her life. Roses
are known as the "queen of flowers" and symbolize Mary as the Queen of Heaven. Roses also
depict hidden suffering in their thorny stems and are a connection to Jesus' crown of thorns.

The lily represents Mary's purity as the virgin mother of God.

This symbol has been used as a symbol of purity in depictions of Mary and other saints for
centuries.
 How do you honor Mary?
There are many devotions and feast days to help us honor Mary. How do you honor Mary? Send
a photo and explanation to us at [email protected] we just might share your
response on our social media!

Graphics on this page originally ran last summer in Camp Catholic, our
interactive digital summer camp for all ages. Click here to visit the campsite
and learn more about the Catholic faith.
Illustrations by Karen Zainal

Crowning the Queen of the May

Post by Guest Author
 Image: flickr

Whenever I read the notice in my parish bulletin

about the upcoming date for May Crowning, I
recall the celebrations of days gone by and start
humming those familiar Marian hymns I learned
as a child. Many of those hymns I can remember
clearly.

Although there have been some changes in these

celebrations since my Catholic grade school days
in the 1950s, the basics remain the same: A
statue that represents our “holy queen enthroned
above” is crowned with blossoms while
parishioners sing Marian hymns and recite
prayers associated with Mary.

An Exciting Month
When I was a child, May was an exciting month, in
part because the school year was almost over, but
also because of special Marian devotions. We
created May altars in our classrooms and were
encouraged to set them up in our homes, too.
These altars consisted of a special location
where we placed a statue of a European-looking
Mary, always dressed in blue, and vases that we
replenished with fresh flowers. We prayed many
rosaries before those altars.

May altars continued throughout the month, but

May Crowning was a once-a-year special event.
Everyone wore his or her best clothes: Second-
graders donned their First Communion outfits
again and eighth-graders proudly initiated their
graduation attire.

Eighth-grade girls anxiously awaited the

announcement of the female classmate who had
been selected by the teachers, mostly nuns in
those days, to crown the Blessed Virgin. The lucky
girl was a virtuous student who was encouraged
to pursue a religious vocation.

When the big day arrived, we processed into

church carrying flowers we brought from home as
we sang, “’Tis the Month of Our Mother,” and other
Marian songs we had practiced. We presented our
flowers before the large statue that represented
the Queen of the May. The perfume of lilacs and
other seasonal flowers permeated the air.

The climax of the celebration was the moment

when the lucky but nervous student reached up
and placed the crown of flowers on Mary’s head.
Our cherubic voices soared as we belted out, “O
Mary, we crown thee with blossoms today,” from
“Bring Flowers of the Rarest.”

Dandelions and Chicken Wire

Sometimes traditions need to be adapted. For
example, students who live in apartments don’t
have access to homegrown flowers. Thus, many
May Crowning blossoms today are ordered from
florists. And it’s not just young girls who are being
selected to crown Mary: Last year in Milwaukee,
an eighth-grade boy was given the honor.

Most of the religious art I was exposed to as a

child mirrored the environment of white European
artists from the Renaissance. Today, we realize
that images of Mary should reflect various
cultures and artistic styles. One version of May
Crowning suggests participants bring whatever
flowers they can find (even dandelions), which
they insert in a chicken wire crown. The
congregation is reminded that each flower is
unique and a gift from God.

May Crowning and other Marian devotions remind

us to honor our heavenly Mother all year.

May Crowning
The crowning of statues of Mary during May was
once very common among Catholics in the United
States and is making a small comeback. It is still
common in other countries but not always during
May. Mary teaches us what it means to pray and
ponder over the events that we need to sort out.
Mary always points us to Jesus, her son, Lord and
the source of her strength.

Over the centuries, many artists have felt freer to

represent Mary as belonging to their time and
culture than to do the same for Jesus. In that
sense, Mary may seem more approachable.
Crowning her statue acknowledges her as queen
as well as disciple.

Praying with Mary through May: Celebrating

the Queen of Heaven
Throughout the month of May, we will be sharing posts focused on journeying
alongside the Blessed Virgin Mary.
Share your experiences in the comments or on social media using
#praywithmary.
If you’re a mother, you know how delightful the first flowers picked and given to you by
your child are–even when they are dandelions. And more often than not, the tiny
bunches of flowers and hand-crafted bouquets brought to me are bright yellow poofs of
dandelions, even still. Aren’t they sweet, though? Weeds or not, they are picked and
bundled and given with love and a huge smile.

I’m 35 years old, but I feel more like a child bringing dandelions to my mother when
it comes to honoring our Blessed Mother, Mary.
“Never be afraid of loving the Blessed Virgin too much. You can never love her more
than Jesus did.” – St. Maximillian Kolbe

I want to do something special in her honor, and celebrate her love for us with my
children. I want them to know her love and protection, and somehow I hope that
celebrating in special ways with flowers and food and drink will spill over into their
hearts, and make a lasting impression. I want our celebrations as a family to instill a
love for our Blessed Mother that stays with our children for a lifetime.
It’s nearly May. My days are so full (still) I can barely think in peace for 5 minutes, let
alone come up with original ideas for a Marian celebration.

Thank goodness for wiser women who have done the planning already! All I have to do
now is gather a few ideas and make them happen, praying that even my simple
attempts at honoring our Blessed Mother will delight her as much as thoughtful gestures
from my children delight me.

Here are the ideas I’ve picked from the myriad of great suggestions in the blogosphere.
Please share what traditions and ideas you have for your family, too!

Make some food to enjoy, combined with some prayers in honor of Mary. I like the idea
of tea and treats, personally. Catholic Cuisine has more ideas than I could ever try, so
take your pick! I especially like the idea of herb tea to go with food. It wouldn’t be a
celebration without a sweet treat, such as macarons
 (w
hich I love to make for Marian feasts), or meringues like a throne of clouds for the
Queen of Heaven, or cake.
Flowers. Of course, any flowers will be a lovely addition to your table and prayer space,
but if you are wanting to bring a little symbolism into your floral choices, consider any
of these, including roses, lilies, geraniums, and so many more.
Prayer. Anything Marian, such as the Hail Holy Queen, Memorare, or Rosary. I might
see about memorizing the Hail Mary in Latin this month. Another special idea is to
consecrate your family and children under Mary’s protection. You can use a simple
prayer such as this or this, or if you are more ambitious, try the 33-day preparation/self-
retreat as St. Louis de Montfort promoted.
I will probably choose a weekday and use many these ideas as part of a special Marian
celebration, and crown our statue of Mary. Why not a weekend? It just happens this
year that most of our weekends are already full, so a weekday will work better and
stand out more to my children. Choose any day that works best for your family!

“If you ever feel distressed during your day, call upon our Lady, just say this simple
prayer: ‘Mary, Mother of Jesus, please be a mother to me now.’ I must admit, this prayer
has never failed me.”
– Blessed Mother Teresa
This post originally was published on Someday Saints.