Page:Catholic Encyclopedia, volume 13.djvu/572

 SCAPULAR

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SCAPX7LAR

the nineteenth century, and gave to its members a small scapular of St. Benedict. An attempt was later made to give the oblates of the Benedictines a larger scapular which could be worn constantly. However, the regulation which was alreadj^ quoted from the new statutes of the Benedictines Oblates still remains in force.

In the course of time other orders received the faculty of blessing small scapulars and investing the faithful with them, although such scapulars were not always connected with a confraternity. Thus orig- inated the Blue Scapular of the Theatines in the seventeenth century, in connexion with which a confraternity was not founded untU the nineteenth century. The Fathers of the Precious Blood have a scapular and confraternity named after then- order. Similarly the CamiUians have the Confra- ternity and Scapular of Our Lady the Help of the Sick, and the Augustinians the Confraternity and Scapular of the ]\Iother of Good Counsel, in which ca.ses the scapular and confraternity are not insepara- bly united; finally the Capuchins have the Scapular of St. Joseph without a corresponding confraternity. The Lazarists have the Red, and the Passionists the Black Scapular of the Passion. lender Leo XIII originated in Rome the Scapular Confraternity of St. Michael the Archangel, which is attached not so much to an order as to the church in which it exists. Also under Leo XIII, in 1900, were approved the Scapular of the Sacred Heart, the Scapular of the Sacred Hearts of Jesus and Mary (both without a corresponding confraternity), and the Scapular of the Immaculate Heart of Mary, which originated in 1877. The.se complete the list of the seventeen known small scapulars.

The historj- of the origin of the first four small scapulars is still to a great extent obscure. It is probable that the revival of the religious life in the sixteenth century (the Counter-Reformation) gave the chief impetus to the development of the scapulars, as to other institutions and practices (e. g., con- fraternities and novenas). To assign an exact date to the origin of the first small scapular is still impos- sible; it appears, however, that the Carmelite scapular antedated all the others, as a prototype well worthy of imitation, and had its origin in the above-men- tioned scapular prescribed for wearing at night. At the end of the sixteenth century the scapular was certainly widespread, as is clear from the information given by the Carmehte Joseph Falcome in "La Cronica'Carmelitana", a book which was published at Piacenza in 1595 (cf. Wessels, "Analecta Ord. Carmel.", Rome, 1911, pp. 120 sq.). Before entering into further detail concerning the individual scapulars, we mu.st give the general rules and regulations which apply to all the small scapulars.

IV. General Ecclesiastical Regulations Con- cerning THE S.\iall Scapulars. — The small scapulars consist es.sentially of two quadrilateral segments of woollen cloth (about two and three-quarter inches long by two inches wide), connected with each other by two strings or bands in such a manner that, when the bands rest on the shoulders, the front segment rf^ts before the breast, while the other hangs down an equal distance at the back. The two segments of cloth need not necessarily be equally large, various scapulars having the; .sogmc-nt before the breast of (lie above dimensions wliilf the segment at the back is much smaller. Thr- material f)f these two essential parts of the scapular must be of woven wool; the strings or bands may b(! of any material, and of any one colour. Tht; colour of the segments of woollen cloth depenriii on the colour of the monastic habit, which it to a certain ext<-nt represents, or on the myster\' in honour of which it is worn. Here, how- ever, it must be remarked that the so-called jirown Scapular of the Carmelites may be black, and that

the bands of the Red Scapular of the Passion must be of red wool. On either or both of the woollen segments may be sewn or embroidered becoming representations or other decorations (emblems, names etc.) of a different material. It is only in the case of the Red Scapular that the images are expressly prescribed.

Several scapulars may be attached to the same pair of strings or bands; each scapular must of course be complete, and must be attached to both bands. In many cases the five best-known of the early scapulars are attached to the same pair of bands; this combination is then known as the "fivefold scapular". The five are: the Scapular of the Most Blessed Trinity, that of the Carmelites, of the Ser- vites, of the Immaculate Conception, and the Red Scapular of the Passion. When the scapulars are thus joined together, the bands must be of red wool, as required by the Red Scapular; it is customary to wear the Red Scapular uppermost and that of the Most Blessed Trinity undermost, so that the images specially prescribed in the case of the Red, and the small red and blue cross on the Scapular of the Blessed Trinity, may be visible.

Only at the original reception of any scapular is either the blessing or the investxnent with such by an authorized priest necessary. When a person needs a new scapular, he can put on an unblessed one. If the investment with a scapular be inseparably connected with reception into a confraternity, the reception and enrolment must take place on the same occasion as the blessing and investment. To share in the indulgences and privileges of a scapular, one must wear it constantly; it may be worn over or under one's clothing and may be laid aside for a short time, if necessarj'. Should one have ceased wearing the scapular for a long period (even through indif- ference), one gains none of the indulgences, during this time, but, by simply resuming the scapular, one again participates in the indulgences, privileges, etc. Every scapular, which is not merely an object of private devotion (for there are also such) but is also provided with an indulgence, must be approved by the ecclesiastical authorities, and the formula of blessing must be sanctioned by the Congregation of Rites. In this article we speak only of scapulars approved by the Church.

V. The Scapular Medals. — Since 1910 and the regulation of the Holy Office of 16 December of that year (Acta Apost. Sedis, III, 22 sq.) it is permitted to wear, instead of one or more of the small scapulars, a single medal of metal. This medal must have on one side a representation of Jesus Christ with His Most Sacred Heart and on the other any image of the Mother of God. All persons who have been validly invested with a blessed woollen scapular may replace such by this medal. The medal must be blessed by a priest pos.se.ssing the faculty to bless and invest with the scapular or scapulars, which the medal is to re- place. The facilities to bless these medals are subject to the .same conditions and limitations as the faculties to bless and invest with the crrcsi)nding scapulars. If the medal is to be worn instead of a number of different scapulars, it must receive the blessing that would be attached to each of them, i. e. as many blessings as the number of sca|)ulars it replaces. For each blessing a sign of the Cross suffices. This medal must also be worn constantly, either about the neck or in sf>mf ther seemly manner, and with it may be gainerl all the indulgences and privileges of the small s(apulars without exception. Only the small (not the large) scapulars may be validly re- placed by such medals.

VI. The Individual Small Scapulars. — A. The Scapular nf the Most lilrssrd Trinity. — The small white scanuiar, provided with the blue and red cross, is the badge of the members of the Confraternity of