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 SCANLON

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SCAPULAR

action we perform; but we must avoid scandalizing the weak if we can do so easily. The application of these principles depends on concrete circumstances, which vary with each case; however, the following general rules may be given: (1) To prevent scandahzing another we must never transgress the negative pre- cepts of the natural law, nor its positive precepts in cases where they truly bind; thus it is not permitted to lie to prevent a mortal sin, neither can one neglect receiving baptism to avoid the blasphemies of one's parents. (2) It is not permitted to pass over any precept whatever in order to prevent pharisaical scan- dal, but we may and even should, in special cases and for one oi two occasions, pass over a precept whether Divine or human, to avoid scandalizing the weak. (3) We should, to avoid scandal, forego good or in- diflferent works which are not of precept, if we can do so without great inconvenience. (4) Finally, to pre- vent the scandal of the weak we are sometimes obliged to sacrifice some temporal good of less importance, but we are not bound to do this when the goods are of greater importance.

Beh.vkdi, Thenlonia moralis, theorico-pmctica (Faenza, 1904); Bri.OT, Compend. Iheol. mor. ad mentem P. Gury (Paris, 1908); D'Anxibale, Summula iheol. mor. (Rome, 1908); G^nicot- Salsmans, Theol.mor.in.fHt. (Brussels, 1909); Lehmkuhl, Theol. mor. (Freiburg, 1910); Xoldin, Summa theologia: moralis: De pr<TceptU et ecdesia (Innsbruck, 1908); St. Thomas, Summa theol. II-II. Q. xliii, with Cajetan's commentary; S. Alphonsu.s, Theol. mor. II, tr. Ill (Rome, 1905); Bodquillon, De virtutibus theologicis (Bruges, 1890) with annotations by Waffelaert (Bruges, 1900); Waffelaert, Qxielle espice de peche commet celui qui donne h scan- dalef in Nouvelle revue theologique, XV (Tournai, 1883); Colla- tiones brugenses (Bruges, 189&— ), especially VIII (1903) and XIV (1909).

A. Van der Heeren. Scanlon, Lawrexce. See Salt Lake, Diocese

OF.

Scannabecchi, Filippo [Dalmasio; Lippo di Dalmasio; Lippo Dalle Madoxne; Muratori(?)], Bolognese painter, b. about 1360; d. about 1410. Of his life and career we know exceedingly little. Mal- vasia gives few details, but regards his work as of the highest importance, and says that no great family in Bologna was without an example of it. It is not easy at the present day to know upon what basis Malvasia wrote, because there is no work of Scannabecchi which seems to modern critics to de- serve such praise. He was, however, one of the earliest Eainters of Bologna, and one of the first to reveal eauty in the features of the Madonna and Child. His father, Dalmasio Scannabecchi, who painted in the same city, trainecl him, and also Vitale da Bologna. We have no definite dates concerning him, save that he made his will in 1410. The name Muratori, by which one or two writers have styled him, really belongs to another artist of the name of Scannabecchi, a woman, Teresa, a seventeenth-century painter, and should not be applied to him. His name of Lippo Dalle Madonne was given him because he usually painted the Madonna.

Th(T<- is a reference to him in Le Pubhliche Pitlure di Piacenza (Piaoenza, 1780); Malvasia, Fehinn PiUrire (Bologna, 1678); the unpublished memoirs of Dretti in the Bologna Museum.

George Charles Williamson.

Scannell, Richard. See Omaha, Diocese of.

Scap\ilar. — I. Name, Meaning, and Origin. — The scapular (from Lat. naipula, shoulder) forms a part, and now the most important part, of the habit of the mon;tstic orders. Other (jrders and numerous religifjUH congregations (both male and fernah;) have also a eighteen inches), and of such a lengtli that i1 n^iiches not quite to the; feet in front and behind. Thfjn; an; also short^rr forrri.s of the Hcaj)ular. In the middle is the ofKjning for the head, the scapular

thus hanging down from two narrow connecting segments resting on the shoulders. Originally the longitudinal segments of cloth were confined by cross segments passing under the arms — a form which exists even to-day. In former times also two seg- ments of cloth hung over the shoulders, which they covered, and thus formed a cross with the longi- tudinal segments over the breast and back (cf. P. L., cm, 1231, editorial note). This monastic scap- ular, hke the whole monastic habit and indeed the lit- urgical vestments of the priest, developed from the ordinary clothing of the laity. And, just as the stole is the special sign of the priestly dignity and power, the scapular is now the sign of the monk. In the West, in the case of St. Benedict, the scapular was at first nothing else than a working garment or apron such as was then worn by agricultural labourers. Thus, in the Rule of St. Benedict, it was expressly termed "scapulare propter opera" (c. xxv in P. L., LXXVT, 771). From this developed the special monastic garment, to which a hood could be fas- tened at the back. In fact, the original scapular of the Dominican Order was so made that it acted also as a covering for the head, and thus as a hood (cf. Quctif-Echard. "Scriptores ord. prsed.", I, 75; " Theodemari epist. ad Carol. Reg." in Mon. Germ, hist.: Epp., IV, Carol, aev., 2, 513; cf. "S. Benedicti Anianensis concord, regular.", c. Ixii, in P. L., cm, 1231, and ibid., editorial note; Du Cange-Favre, " Glossarium ", s. v. Scapulare). The scapular of the West corresponded to the analabus of the East (cf. "S. Dorothei abbatis doctrina", I, xiii, in P. G., LXXXVIII, 1634; Cassian, "De coenob. instit.", in P. L., XLIX, 68 sqq.; Simeon Thessal. archiep., "De poenitentia", cclxxiii, in P. G., CLV, 495; Goar, "Euchologium", 2nd ed., Venice, 1730, pp. 411, 417 sqq.).

Monastic formulte of profession of the West from the ninth century make no mention of the investment with the scapular. It was only gradually that it became one of the important parts of the monastic habit. Later, like the analabus, it was solemnly presented during the clothing, and the symbolism of the scapular is emphasized in the formula used during this ceremony. Especially the analabus but also the scapular was often called simply crux (cross) on account of its shape, and symbolism intro- duced accordingly. It was thus natural to term the scapular jugum Chrisli (the yoke of Christ); it was also called senium (shield), as it was laid over the head, which it originally covered and protected with one portion (from which the hood afterwards de- veloped). (Cf. "S. Dorothei doctrina", loc. cit.; Goar, loc. cit.; "Vetusdiscipl. monast.", Paris, 1726, formulae professionis; Gianius, " Annales ord. Servor.", 2nded., I, Lucca, 1719, 499 .sq., 409 sqq.). In the rules of the religious it is expressly prescribed under penalties that even at night the scapular must be worn, e. g. in the case of the Servites and Carmelites ("Mon. Ord. Servorum B. M. V.", I, .xxi; "Const, s. Bona- junta) 1257"; "Mon. hist. Carmel. Const.", 1324, in Zimmerman, 31: "Statuimus quod fratres in tunica et scapulari dormiant supracincti, sub poena gravis culpa; ). For night the Carmelites nave now a special smaller scapular which, however, is still much larger than the so-called great scapular of the Third Order of St. Francis; it measures about twenty inches in length and ten in width. In the Con- stitutions of the Carmelite Order of 1369 (Cod. Vatic, lat. 3991 fol. 33 v.) it is appointed that each candidate of the order must bring with him his bed and in addition: "habeat etiam cum rauba sua parvum scapulare cum tunica ad jacendum" (cf. Wes.sels, "Analecta Ord. Carmel.", Rome, 1911, p. 122). Perhaps the smaller scapular for the night is here hinted at or ff)reshadowed. Perhaps even the Bmall scapular of the confraternity (that for the