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 SCARAMELLI

514

SCARAMPI

O. The Scapular of the Most Sacred Heart of Je^us. — The constant wearing of a small picture of the Heart of Jesus was already' recommended by- Blessed Margaret Marj' Alacoque, who herself made and distributed them. They were made of a small piece of white woollen cloth, on which was embroid- ered or sewed in red a picture of the Heart of Jesus. This badge was especially employed during the plague at Marseilles as a protection against the pest. Dur- ing the terrors of the French Revolution it also served as a safeguard for the pious faithful. Al- though this badge is often called a scapular, it is not realh' such; consequenth- the conditions governing scapulars do not apply to it. It was only in 1872 that an indulgence was granted by Pius IX for the wearing of this badge (Hilgers. "Goldenes Biichlein", 2nd ed.. Ratisbon, 1911, pp. 182 sqq.; "Livre d'or", Paris, 1911, pp. 155 sqq.). A real scapular of the Sacred Heart was first introduced in France in 1876, when it was approved by Decree of the Congregation of Rites and a special formula for blessing and in- vesting with it appointed 4 April, 1900. This scapu- lar consists of two segments of white woollen cloth, connected in the usual manner by two strings; one segment bears the usual representation of the Sacred Heart, while the other bears that of the Blessed Virgin under the title of Mother of Mercy. By a Brief of 10 July, Leo XIII granted many indulgences for the pious wearing of this scapular (Hilgers, "Livre d'or du Coeur de Jesus", Paris, 1911, pp. 158 sqq.; "Acta S. SedLs", XXXII, 630).

P. The Scapular of the Sacred Hearts of Jesus and Mary. — This is very similar to the Red Scapular of the Passion. Like the Scapular of the Heart of Jesus, it was approved, at the request of the Arch- bishop of Marseilles, by a Decree of the Congregation of Rites, 4 April, 1900. The two segments of cloth are of white wool ; one bears the image of the Heart of Jesus with the well-known emblems and also the Heart of Mary pierced with a sword, underneath being the implements of the Passion; the other seg- ment has a small cross of red material. Indul- gences were granted for the wearing of this scapular in 1901, and increased by Pius X in 1906 (Hilgers, "Li\Te d'or du Coeur de Jesus", 170 sqq.). The scapular owes its origin and spread to the Congre- gation of the Daughters of the Sacred Heart, founded at .Antwerp in 1873 (Acta S. Sedis, XXXII, 633 sq.).

Q. The Scapular of St. Dominic— On 23 Novem- ber, 1903, thLs scapular was endowed by Pius X with an indulgence of 300 days in favour of all the faithful who wear it, as often as they devoutly kiss it. The scapular is thereby also approved. It is made of white wool, but the bands, as in the case of so many other scapulars, may be of another material. No image is prescribed for the scapular, but the scapular given in the hoase of the Dominican General at Rome has on one side the picture of St. Dominic kneeling before the crucifix and on the other that of B. Regi- nald receiving the habit from the hands of the Mother of God. The General of the Dominicans communi- catees to other priests the faculty of blessing and in- vesting with the scapular ("The Booklet of the Faculties", Rome, 1909; cf. Beringer, "Die Ablasse", 432; "L<!S indulgences", I, 711).

R. Finally, to complete this article, we must men- tion the Scapular of the Holy Face. It bears on a piece of while cloth the well-known Roman picture connect^Hj with St. Veronica. This scapular is woni by the members of the Arch con fraternity of the Holy Face. Thf! members can, however, wear the picture on a mr^lal or cross, in place of the scapular. The wearing of this picture is simply one of the pious practices of the an-hconfratemity, without any special mdulgences (Berinuer, " Les Indulgences", 11,150; Hilgers, " Manuel des Indulgences", p. 317).

Zimmerman. The Origin of the Scapular in Irish Eccl. Ree.. XV (Dublin, 1904), 142-53, 206-34, 331-51; Pdtzer, B. V. M. de M. Carmeli in Am. Eccl. Rec, XIV (Philadelpliia, 1896), .345-52; Thurston, Scapular Tradition and Its Defenders in Irish Eccl. Rec, XXIX (Dublin, 1911), 492; Lambing, SacramentaU of the Catholic Church (New York, 1892); Beringer, Die Ablasse (P.aderborn, 1900), Fr.tr. (Paris, 1905); Ousterlau, The Sig- nificance and Use of the Scapular in Irish Eccl. Rec, X (Dublin, 1901), 311-29.

Joseph Hilgers.

Scaramelli, Giovanni Battista, ascetical writer, b. at Rome, 24 Nov., 1687; d. at Macerata, 11 Jan., 1752. He entered the Society of Jesus 21 Sept., 1706. He devoted himself to preaching for fifteen years, and long fulfilled the duties of the sacred ministry. He wrote the following works: (1) "Vita di Suor Maria Crocifissa Satellico Monaca francescana nel mo- nastero di monte Nuovo", Venice, 1750; 5th ed., revised and corrected, Rome, 1819; (2) "Discerni- mento de' spirit i per il retto regolamento delle azione proprie ed altrui. Operetta utile specialemente ai Direttori delle anime", Venice, 1753; 7th ed., Rome, 1866; Sp. tr., Madrid, 1804; Ger. tr., Mainz, 1861 j (3) "Direttorio ascetico in cui s' insegna il modo di condurre 1' Anime per vie ordinarie della grazia alia perfezione Christiana, indirizzato ai direttori delle Anime", Naples, 1752, still reprinted; tr. and ed. Eyre, "The Directorium Asceticum", with preface by Cardinal Manning, Dublin and London, 1870-71; new revised ed., London, 1879-81; Lat. tr., Brixen, 1770; Louvain, 1848; Ger. tr., Augsburg, 1778; Sp., Madrid, 1806; Fr., Paris, 1854; still reprinted. In this work the author devotes four treatises to the study of (a) the means and h(?lps necessary to attain Christian perfection; (b) the obstacles which hinder us and the way to surmount them; (c) the virtues to be acquired (cardinal virtues, virtues of religion, those opposed to the capital sins) ; (d) the theological virtues and especially charity, which is the essence of Christian perfection. His manner of dividing his subject and his method are frankly traditional and intellectual ist; his unoriginal, but, as it were, classic doctrines are proved bj' reason and authority-, while the study of scruples at the end of the second treatise retains all its value after the researches of modern psychologists.

(4) "II direttorio mistico indirizzato a' direttori di quelle anime che Iddio conduce per la via della con- templazione" (Venice, 1754; Lat. tr., Brixen, 1764; Louvain, 1857; Sp., Madrid, 1817; Ger., Ratisbon and Mainz, 1855-56; Fr., Paris, 1865; Polish, War- saw, 1888; Italian abridgement in the form of dia- logues by Santoni, Rome, 1776; new abridgement, Rome, 1895). This work completes the method of spiritual direction the first part of which is set forth in the preceding work. Here likewise the doctrine is intellectualist and strongly opposed to the purely sentimental forms of mysticism such as Quietism. (5) "Dottrina di S. Giovanni della Croce compresa con metodo chiaro in tre brevi trattati nel primo dei quali si contiene la 'Salita del Monte', nel secondo le 'Notti oscure', nel terzo 'I'Esercizio di Amore' e la 'Fiamma di Amor vivo' " (Lucca, 1860).

SoMMERvoQEL, Bib. de la comp. de Jesus (Brussels, 1896), Buppl. (Brussels, 1900); Etudes religieuses, published by the Fathers of the Society of Jesus (1893), bibl., p. 321.

Henhy Ollion.

Scarampi, Pierfrancesco, Oratorian, papal 'envoy, b. of a noble and ancient family in the Ducny of Monferrato, Piedmont, 1596; d. at Rome, 14 Oct., 1656. He was destined by his parents for the mili- tary career, but during a visit to the Roman Court he felt called to tlui religious state. After much prayer and with the advice of liis confessor, he entered the Roman Oratory of St. Phiiif) Neri on 4 November, 1636. At the request of Fr. Luke Wadding, the agent at Rome for the Irish Confcnlcrates, I'rban VIII, by Brief dated 18 April, 1643, sent Fr. Scarampi to assist