Editing Scapular (section)

==History==
[[File:Anthony Abbot by Zurbaran.jpeg|thumb|[[Ab (Semitic)|Abba]] [[Antony of Egypt]] depicted wearing a brown monastic scapular and cloak]]

The scapular may have emerged from an apron-like piece of cloth worn by monks. Item 55 of the [[Rule of Saint Benedict]], dating to the 7th century, refers to the use of the scapular.<ref>Robert Maguire, 2008, ''Papal Indulgences: Two Lectures'' Kessinger Publishing {{ISBN|1-4370-2970-1}} page 53</ref><ref name="Andre Vauchez 2001">Andre Vauchez, 2001, ''Encyclopedia of the Middle Ages'', Fitzroy Dearborn Press {{ISBN|978-1-57958-282-1}} page 1314</ref><ref>Terryl Nancy Kinder, 2002, ''Cistercian Europe'', Eardman Press {{ISBN|0-8028-3887-1}} page 59</ref>{{efn|[[Rule of St Benedict]] (RB) ch. 55.4-6: "… in temperate regions for each monk a "hood(ed cloak)"(? ''cucullam'', [[cowl]]) and [[tunic]] will suffice – in winter a woolen "hood(ed cloak)"(? ''cucullam'', cowl) is necessary, in summer a thinner or worn one –, and a ''scapular'' for work, and footwear: socks (''pedules'', slip-shoes) and shoes …"<br />Timothy Fry, "RB 1980", p. 262, comments: "This word (''scapulare'') is found in antiquity only here in RB and in ''Vita patr. iuren.'' 3.5, where it appears as a summer garment. De Vogüé 6.916 thinks it is a modified version of the ''cuculla'' specially adapted for work. It clearly derives from the Latin ''scapula'', meaning "shoulders", and it may reasonably be concluded that it was a sleeveless or short-sleeved garment … However, A.&nbsp;Guillaumont, "Évagre le Pontique: Traité Pratique" (SC 171, Paris, Éditions du Cerf 1971, p. 488), suggests that the scapular may be the equivalent to the Greek ''analabos'', which Cassian (''inst.'' 1,5) translates uncertainly by three terms: ''subcinctoria'', ''redimicula'' and ''rebracchiatoria'', the purpose of which is to fasten the tunic for work."}}<ref>RB 55.6 has unspecific "work", not "manual work" (in RB 48.1 called "manual labour"), whilst elsewhere there is mention of the "Work of God", arguably not only in connection with prayer (e.g. RB 7.63, 22.6, 58.7). Apparently therefore RB regards both prayer and labour as "work". Thus, whether in the oratory or in the fields, a monk is always at work, and so a "scapular for work" is to be worn always. RB 22.5 supports those who hold that it is meant to be worn even during the night rest. These considerations support the view that St Benedict meant the scapular to be worn not as protective wear but for a symbolic reason, such as with regard to the purpose of the monk in the monastery. The monks' purpose is evident from RB's own purpose, which is a compilation of precepts for those who wish by "the labour of obedience to return to him from whom they had drifted through the sloth of disobedience" (RB Prol 2) and therefore, in response to "the Lord seeking his workman in the multitude of people" (RB Prol 14), undergo "teaching" in "a school of the Lord's service" (RB Prol 45-50)... A light or minimal item of clothing, as has been suggested on linguistic grounds, would be better suited to a symbolic than a protective use.</ref> In the Catholic Church the key elements of a monk's habit eventually became the tunic, the [[cincture]], the scapular and the hood. A nun's clothing included the tunic, the scapular and the head veil.<ref>William Johnston, ''Encyclopedia of Monasticism'' {{ISBN|1-57958-090-4}} page 309</ref> Some authors interpret the scapular as a symbolic apron based on the fact that monks and nuns, when engaged on some manual labor, tend to cover it with a protective apron or carefully tuck it up or throw the front length back over their shoulder to prevent it from getting in the way.<ref>Terrence Kardong, 1996, ''Benedict's Rule: A Translation and Commentary'' Liturgical Press {{ISBN|0-8146-2325-5}} page 444</ref>