The Solemnity of our Lady of Consolation and Cincture, the Patroness of the Order of Saint Augustine marks a special day not only for the whole Order in general but for the Filipino devotees in particular. Although discreet and not so much at the mainstream of the Marian devotions in the Philippines, the devotion is undeniably loved by her devotees most especially in the Augustinian founded houses and churches. In this feature, I would like to seminally present the history and meaning of the Marian devotion as it developed throughout the years in the Augustinian missions up until the present day.

The Sacred Cincture: a “Spiritual Connection”

A legend provides us with the link of the Marian patronage to the Augustinian Order. It is said that Mary appeared to Saint Monica consoling her in her tears for the waywardness of Augustine. The Lady was in her mourning clothes tucked by a black leather belt. She gave it to Monica as a sign of her consolation amidst the sorrows of Monica’s pain for Augustine’s conversion. Eventually, in the conversion of Saint Augustine, Monica gave her the cincture and to his primitive religious community. This becomes the most convenient reason provided why the Augustinians and the derivative congregations and Orders wear the black leather cincture.

However, we cannot ascertain this story as it does not appear in the Confessions of Saint Augustine concerning the Marian apparition to Monica which gave place to the use of the cincture as central and a distinguishing piece of the Augustinian habit. Later papal rulings after 1244 and 1256, the little and grand unions of the Order of Saint Augustine, respectively, made clear of the role of the black belt or cincture which was coherently present in the religious prescription in order to distinguish the Augustinians from other mendicant Orders especially the Dominicans and the Franciscans.

What is notable about this Augustinain-Marian devotion is the message that connects the spiritual meaning of the cincture from the pages of the Sacred Scriptures. Girding one’s loin is a biblically important gesture. We can find it in the urgency of God’s command in the manner of eating the Passover — “This is how you eat it: your loins girded, your sandals on your feet, and your staff in tour hand…” (Ex. 12:11) It suggests readiness and a disposition to move on a journey or pilgrimage. Hence, when one is girded by a belt, one is asked to look into this life as a passage through the “valley of tears”. Life is a constant confrontation of its ups and downs and an urgency to push forward in spite of many challenges. This also points out to the disposition of Christian vigilance. The devotion of wearing an Augustinian cincture invites the devotee to choose in remaining or abiding in God’s side. Binding the loins is a reminder that one has consecrated himself or herself to the promise of perpetual obedience and faithfulness to God’s will. Relating to its biblical inspiration, the cincture, according to the venerable friar Jordan of Quidlinburg, a German Augustinian historian, must always connect its meaning to the string of biblical witnesses who abide with God. The cincture is used by biblical characters such as Elijah and John the Baptist, made from dead animals’ skins, means the putting to death of all the animal drives, especially in those parts which contain the source of lust. Its second meaning is readiness and willingness to perform the works in the monastery.

But the worthiest meaning of the cincture in this Marian devotion is the connection of consolation into it. Remember that, even though conveyed through a legend of St. Monica’s plight comforted by the consolation of our Lady, the deeper meaning of consolation is seen in the meaning of the belt itself. Aside from being a symbol of readiness and vigilance, the meaning par excellence of the Holy Cincture is the sacred incarnation or the humanity of Jesus Christ. The legend says it tacitly. Mary untied the cincture from her womb and gave it to Monica is a pious restatement that the incarnation of the Son of God (represented by the cincture tied to and consecrated by the womb of Mary, the sacred place of incarnation), is a consolation given to humanity (represented by the travails and human tears of St. Monica). This meaning is not merely arbitrary because in the age-old devotional texts of the Coronilla of our Lady of Consolation (the Augustinian Rosary), it acknowledges therein:

“Finally, let us consider the sacred humanity of our Divine Redeemer, who for love of us shed His most Precious Blood, and laid down His life amidst the cruel torments and mockery of His enemies. Oh, holy Mother of God, assist us to meditate with fruit on the Sacred Cincture we wear, as it is an emblem of your Divine Son, our Blessed Redeemer.”

The prayer contains the central theme of the sacred humanity of Jesus who, through the cincture worn by devotees, they may be reminded of it as insignia of Him who is the Divine Son and Blessed Redeemer. Hence, in the iconographic representation of Mary giving out the cincture to Monica and Augustine is explained and heightened by the presence of the Divine Child Jesus on her arms. The cincture or the belt extends the presence of Jesus’ saving humanity or incarnation to those who seek the consolation of this divine mystery. Those who received and piously kept the devotion should take note that they participate in the consolation brought by the sacred incarnation of Jesus to humanity. The happy effects of which is the redemption brought by Jesus in his passion, death and resurrection, to us who commend ourselves to be “tied” into the commitment of God’s consolation to Israel.

The “Augustinian Rosary” or the “Corona of our Lady of Consolation”

The Augustinian Friars have kept also a rosary devotion associated with the cult of the Blessed Virgin Mary under her title as the Our Lady of Consolation and Cincture. This is also known as the “Corona of our Lady of Consolation” or the “Augustinian Rosary”. The origin is not very clear when and where it came from, but it may have started with or subsequent to the flourishing of the Confraternity of the Cincture sometime in 1439, in Bologna. The Augustinian Rosary is one of the most loved devotions of the Augustinians. It is usually said as an alternate prayer for the “regular rosary”. Sometimes, it is called as the “Rosary of the Catholic Faith” because the pray-er is led to meditate on the articles of the Apostles’ Creed (instead of the mysteries of the life of our Lord and Lady) traditionally divided into twelve statements. That is why the rosary is stringed with twelve beads bounded by a cross or a center medal. There are popular prayer texts available that accompany the recitation of each article. But the recommended text is published in the Augustinian Ritual. The simple way of praying the rosary is the announcement of the article of faith, then a short reading from the writings of Saint Augustine with some alternative texts coming from the ascetical writings of the Augustinian Saints. Then it is followed by a short silence and praying of the Pater Noster and the Ave Maria. The contemporary edition of the Augustinian Ritual is prescribing only the praying of an Ave Maria after each reflection. At the end of the twelve articles lead to the final 13^th bead which honors the incarnation of the Lord which the cincture is honoring by being worn around the womb of the Blessed Mother marking off the place of the Word that was made flesh in the history of salvation. However, in the contemporary simplification, the 13^th bead is not anymore observed. It is usually replaced with a simple offering of another set of Pater Noster, Ave Maria and Gloria Patri for the intentions of the Roman Pontiff and followed by the singing or recitation of Salve Regina with the prayer proper to the title of Mary, Our Lady of Consolation and Cincture. Finally, the Litany of Our Lady of Consolation maybe recited.

“La Consoladora Cebuana” The Devotion to our Lady of Consolation in Cebu

In the Basilica Minore del Sto. Niño de Cebu in Cebu City, there is at present a dedicated retablito of the venerable ivory image of Our Lady of Consolation and Cincture flanked by equally venerable images of Saint Augustine and Saint Monica. This image does not fail to fascinate me. And gazing religiously at her unfazed beauty, I always hark back about her history. According to the archival records of Covento del Sto. Niño, the image must have come from the early or middle of 1700’s as a libro de inventarios from the 18^th century testifies on her own wardrobe, treasury of her jewelry and even a dedicated carozza.

With the rippled neck feature of the lady suggests that this is of Chinese – and therefore of local – craftsmanship. However, it is still lost in the pages of yet to be read archival documents who might be the sculptor of the image in Cebu. Nonetheless, it is not anymore surprising if ever the image is “made by Chinese craft” since the craftsmen of the woodworks in the old Convento del Sto. Niño were of Chinese in origin as well, as there are many pieces of evidence or indications of it around the edifice. Examples are the Fu Lions at the Escalera Mayor going up to the second floor and the relieve of the same Fu Lions at the Retablo Mayor serving as local interpretation for the figures of angels as “guardians” flanking next to them both sides.

Pictorial evidence points out that it has been a practice in the Basilica, erstwhile San Agustin, that the image of our Lady of Consolation accompanies the Sto. Niño de Cebu’s image in the latter’s enthronement most especially during the feast day of the Sto. Niño along with Saint Joseph. This is perpetuated by the practice of carrying the image of our Lady of Consolation – and Saint Joseph as Protector Ordinis – in the solemn foot procession every January. This ties a strong message that the devotion to our Lady of Consolation is connected to the Sto. Niño, not just because they are endeared Augustinian traditions and identity, but because the Marian-Augustinian devotion is aligned in the theology and spirituality it teaches; and that is about the significance of the mystery of Incarnation of the Son of God whom Mary carried reverently in her womb, marked by the black leather belt.

In the traditional ecclesiastical ordering of the basilica church where the retablos menores were still intact, a retablo and, therefore, a “chapel” for our Lady of Consolation had been placed and dedicated at the left of the retablo and altar mayor. This can be located now, when facing the main altar of the Basilica, at the right end of the transept (or the south transept) in between the two stained glass windows where, at present, a painting of Nuestra Señora de Porta Vaga is hanging. Presumably, the image is flanked by the images of Saints Augustine and Monica as these trio are always taken as integrally part of the of the devotion to the sacred cincture as described above.

The caretaker of this devotion including the retablo in the old San Agustin Church is the Cofradia de la Virgen de la Consolacion or, more formally known as Cofradia de la Correa de la Virgen de Consolacion, San Agustin y Sta. Monica, was established formally on October 26, 1712 at the Iglesia de San Agustin, the present Basilica Minore del Sto. Niño de Cebu; making it, not second, but at par with the Cofradia at San Agustin Church in Intramuros, Manila. Both branches were almost established simultaneously in the 18^th century.

The Cofradia in the Visayas flourished from where the cradle of Christianity begun which is in Cebu. Many were founded in many parishes administered by the Augustinian friars in Cebu and in Panay. Most of these cofradia chapters are still actively animated in these parishes.

May these beautiful traditions connected to the devotion to our Lady of Consolation and Cincture bring us more to Christ and closer to his person. Amen.

To my fellow Augustinians and to all the members of the Archconfraternity of the Cincture, to all cinturados and cinturadas, a blessed feast of our Lady of Consolation and Cincture!

Article written by Fr. Ric Anthony A. Reyes, OSA