Editing Scapular (section)

==Varieties==
===Monastic scapular===
[[File:San Hugo en el Refectorio.jpg|thumb|left|[[Carthusians]] in white hooded scapulars, by [[Francisco de Zurbarán]], 1630–1635]] 
Today, the monastic scapular is part of the garb, the [[Religious habit|habit]], of many Christian [[religious order]]s, of both [[monk]]s and [[nun]]s. It is an outer garment about the width of the chest, from shoulder to shoulder. It hangs down in the front and back almost to the feet, but is open on the sides (it was originally joined by straps at the waist). It is related to the ''analavos'' worn in the [[Degrees of Eastern Orthodox monasticism|Eastern tradition]].{{citation needed|date=January 2025}}

Historically, the monastic scapular was at times referred to as ''scutum'' (i.e. shield), as it was laid over the head, which it originally covered and protected with one portion (from which the hood afterwards developed).<ref name=catholic/> A specific aspect of the use of the monastic scapular from its earliest days was obedience and the term ''jugum Christi'', i.e. "yoke of Christ", was used to refer to it. The term "yoke of Christ" signified obedience and removing a scapular was like removing the [[yoke]] of Christ, i.e. rebelling against authority. For instance, the Carmelite constitution of 1281 prescribed that the scapular should be worn to bed under penalty of serious fault, and the constitution of 1369 included automatic excommunication for a Carmelite saying Mass without a scapular.<ref>John Welch, 1996, ''The Carmelite Way'' Paulist Press {{ISBN|978-0-8091-3652-0}} page 58</ref><ref>[http://www.zenit.org/article-23225?l=english Father Kieran Kavanaugh, 2008, ''Scapular Devotion''] {{webarchive|url=https://web.archive.org/web/20090504164642/http://www.zenit.org/article-23225?l=english |date=2009-05-04 }}</ref>
[[File:Carmelitas de la comunidad de Nogoyá.jpg|thumb|left|[[Discalced Carmelites]] from Argentina wearing the characteristical scapular of their religious habit]]
Over the centuries the religious orders adapted the basic scapular as they considered appropriate for themselves, as a result of which there are now several distinct designs, colors, shapes and lengths in use. The [[Carthusians]] and others attached a hood to their scapular, rather than keeping the former a separate item of their habit, while some, like the [[Dominican Order]] or [[Carmelites]], wear it beneath another layer, like a shoulder cape or capuce (that is, the "hood"). The color selection could change over time; for instance, prior to 1255, the [[Augustinians|Augustinian]] scapulars for novices were black and those of the lay brethren were white, but thereafter all scapulars but those of the lay brethren had to be white.<ref>Francis de Zulueta, 2008, ''Early Steps In The Fold'', Miller Press, {{ISBN|978-1-4086-6003-4}} page 89</ref>

In some cases the monastic scapular was used to distinguish the rank or level of the wearer within a religious order. In some [[Byzantine]] monastic practices, two levels of fully professed monk or nun exist: those of the "little habit" and those other of the "great habit", these being more senior and not having to do manual labor. In these cases, the "great habit" was simply distinguished from the "little habit" by the addition of a scapular decorated with the [[instruments of the Passion]].<ref>Aleksei Pentkovsky, 1999, ''The Pilgrim's Tale'' Paulist Press {{ISBN|0-8091-3709-7}} page 43</ref>

Just as the stole is the vestment that came to mark the office of a [[priest]], the monastic scapular became the equivalent for those in the monastic life and even today, a long scapular identifies its wearer as a member of a religious order. It is a symbol of the confraternal way, combining in itself the principle of ''[[ora et labora]]'' (prayer and work), and so the form was later adopted by pious laity who wished to have an open sign of their devotion.{{citation needed|date=January 2025}}

===Non-monastic reduced scapular===
Some authors suggest that the tradition of wearing a reduced form of a non-monastic scapular started in the 11th century with [[Saint Peter Damian]] and the monastic scapular was gradually transformed from an item of clothing that was part of the habit of monks and nuns to a smaller item that expressed devotion by individuals, called [[oblate]]s, who lived in the world, but wished to be affiliated with a monastery.<ref>Greg Dues, 1992, ''Catholic Customs and Traditions'', Twenty-Third Publications {{ISBN|0-89622-515-1}} pages 127 and 185</ref>

In the [[Middle Ages]], it became common for Christian faithful to share in the [[spirituality]] of the new [[mendicant orders]] in an auxiliary sense, sometimes called [[Third Orders]] because they were founded after the initial orders of the friars and nuns. Although these people (called [[Third order|Tertiaries]]) were permitted to wear the "tertiary habit", because they had not taken [[religious vows]] they were not usually permitted to wear the full habit of the order. With time, it was considered a high honor and great privilege to be granted a small cloth attached by bands which would be worn over the torso in the same manner as the full monastic scapular. [[Confraternity|Confraternities]] came to be formed in which people would be granted the wearing of this item as a mark of their sharing in the good works of a particular order.<ref>Ann Ball, 2003 ''Encyclopedia of Catholic Devotions and Practices'' {{ISBN|0-87973-910-X}} page 512</ref> Among [[Franciscans]], they were known as ''Cordbearers'', due to their also wearing a small cord around the waist in imitation of the one worn by the [[friar]].{{citation needed|date=January 2025}}

After the disruptions of religious life during the period of the [[French Revolution]] and the [[Napoleon]]ic invasions of France and Italy, wearing of the tertiary habit became prohibited. Thus it eventually became common that a smaller form of an order's scapular would be bestowed upon the non-monastic. Rather than a full length of cloth, it consisted of two rectangles (several inches wide, and much larger than a modern devotional scapular) of wool joined by bands in some fashion. These are still worn today by the "Third Order" members of the [[Franciscans]], [[Carmelites]], and [[Dominican Order|Dominicans]]. In order to gain the benefits of the order, the members must wear these scapulae constantly. However, in 1883 in his "''Constitution On the Law of the Franciscan Third Order''" called ''[[Misericors Dei Filius]]'', [[Pope Leo XIII]] declared that wearing either these medium-sized scapulae of the "Third Order" or the miniature forms of the smaller devotional scapular entitled the wearer equally to gain the indulgences associated with the order.<ref>''[[Misericors Dei Filius]]'' at the Franciscan Archive [http://www.franciscan-archive.org/bullarium/mdf-e.html]</ref>
Some religious orders still give a short version (sometimes called the "reduced scapular", but this usage is archaic) of their large scapular to non-monastics that are spiritually affiliated with them. Such short scapulars are designed to be unobtrusive and can be worn under regular clothing at home and at work.

===Devotional scapular===
{{Scapular}}Devotional scapulars are objects of popular piety, primarily worn by [[Roman Catholic]]s, as well as some [[Anglicans]] and [[Lutheran]]s, designed to show the wearer's pledge to a confraternity, a saint, or a way of life, as well as reminding the wearer of that promise.<ref name="Southwest">{{cite book|title=Anglo-Catholic Catechism (Catechismus Meridionalis-Occidentalis)|publisher=Anglo-Catholic Archdiocese of the Southwest|isbn=9780557185399|page=117}}</ref> Some devotional scapulars bear images, or verses from scripture.  
Devotional scapulars typically consist of two rectangular pieces of cloth, wool or other fabric that are connected by bands. One rectangle hangs over the chest of the wearer, while the other rests on the back, with the bands running over the shoulders. Some scapulars have extra bands running under the arms and connecting the rectangles to prevent them from getting dislodged underneath the wearer's top layer of clothes.{{citation needed|date=January 2025}}

The roots of devotional scapulars can be traced to the gathering of laity into confraternities for spiritual direction, whereby the faithful would be assigned some badge or token of affiliation and devotion. The image or message on the scapular usually reflects the order's focus, tradition or favored devotion.<ref>Francis de Zulueta, 2008, ''Early Steps In The Fold: Instructions for Converts, and Enquirers'', Miller Press, {{ISBN|978-1-4086-6003-4}} page 300</ref> Devotional scapulars and the indulgences attached to them grew along with the growth of Catholic confraternities during the 17th and 18th centuries. 


The fact that specific promises and [[indulgence]]s were attached to the wearing of scapulars helped increase their following, as was seen with the early example of the [[Scapular of Our Lady of Mount Carmel|Brown Scapular]], habit of the [[Carmelite]]s.<ref>Henry Charles Lea, 2002, ''A History of Auricular Confession and Indulgences in the Latin Church'', Adamant Media Corp. {{ISBN|1-4021-6108-5}} page 263</ref> This promise was based on the [[Carmelite]] tradition that the [[BVM(RC)|Blessed Virgin Mary]] appeared to [[St. Simon Stock]] at [[Cambridge, England]], in 1251 in answer to his appeal for help for his oppressed order and recommended the Brown Scapular of [[Our Lady of Mount Carmel]] to him and promised salvation for the faithful who wore it piously.<ref>[https://web.archive.org/web/19990427232320/http://www.ewtn.com/expert/answers/brown_scapular.htm Donovan STL, Colin. "Brown Scapular", EWTN]</ref><ref>Matthew Bunson, 2008, ''The Catholic Almanac'', {{ISBN|978-1-59276-441-9}} page 155</ref><ref>Gerald M. Costello, 2001, ''Treasury of Catholic Stories'', OSV Press, {{ISBN|978-0-87973-979-9}}, page 128</ref><ref name=catholic>{{catholic|url=http://www.newadvent.org/cathen/13508b.htm|title=Scapular|inline=1|last=Hilgers|first=Joseph|volume=13|year=1912|access-date=22 December 2013}}</ref> Regardless of the scholarly debates regarding the exact origin of the Brown Scapular, it is clear that it has been a part of the Carmelite habit since the late 13th century.
[[File:Virgen del Carmen.JPG|thumb|200px|[[Our Lady of Mount Carmel]] statue in [[Chile]] with a Brown Scapular, an example of the use of the scapular in [[Roman Catholic Marian art|Marian art.]]]]

The [[Blue Scapular of the Immaculate Conception]] that dates to 1617 was eventually granted a significant number of indulgences, and many graces were promised to those who would honor the [[Immaculate Conception]] by wearing the Blue Scapular and live chastely according to their state in life. In 1885 [[Pope Leo XIII]] approved the [[Scapular of the Holy Face]] (also known as ''The Veronica''), and elevated the ''Priests of the Holy Face'' to an [[archconfraternity]].<ref>Henry Charles Lea, 2002, A History of Auricular Confession and Indulgences in the Latin Church, Adamant Media Corp. {{ISBN|1-4021-6108-5}} page 506</ref> He also approved the Scapular of [[Our Lady of Good Counsel]] and the [[Scapular of St. Joseph]], both in 1893, and the [[Scapular of the Sacred Heart]] in 1900.<ref>Francis de Zulueta, 2008, ''Early Steps In The Fold'', Miller Press, {{ISBN|978-1-4086-6003-4}} page 317</ref> In 1611, the [[Servite Order]]'s confraternity and their Black [[Scapular of the Seven Sorrows of Mary]] received indulgences from [[Pope Paul V]].<ref>Henry Charles Lea, 2002, ''A History of Auricular Confession and Indulgences in the Latin Church'', Adamant Media Corp. {{ISBN|1-4021-6108-5}} page 469</ref>

During the 19th century, a number of other Scapulars were approved. The green Scapular of the [[Immaculate Heart of Mary]] was approved by [[Pope Pius IX]] in 1877 and the white [[Scapular of Our Lady of Good Counsel]] received the approval of [[Leo XIII]] in 1893 for the purpose of invoking Mary's guidance upon its wearer. The black Scapular of Our Lady Help of the Sick, (for the Confraternity founded by [[St. Camillus de Lellis]]) was approved by Pius IX in 1860. In 1863 he also approved the [[Green Scapular]], which is not from a Confraternity but an image inspired by a vision of the Blessed Mother experienced by Sr. Justine Bisqueyburu from the [[Daughters of Charity of Saint Vincent de Paul]].{{citation needed|date=January 2025}}

By the early 20th century the devotional scapular had gained such a strong following among Catholics worldwide that Joseph Hilgers, in the [[Catholic Encyclopedia]] of 1912 stated: "Like the rosary, [the Brown Scapular] has become the badge of the devout Catholic".<ref name=catholic/> In the 1917 reported apparitions of [[Our Lady of Fátima]] the Virgin Mary is said to have appeared "with a Rosary in one hand and a scapular in the other". [[Lúcia Santos|Sister Lúcia]] (one of the three Fátima children visionaries) stated that the Virgin Mary told her: "''The Rosary and the Scapular are inseparable''".<ref>Thomas W. Petrisk, 1998, ''The Fatima Prophecies'', St. Andrews Press, {{ISBN|978-1-891903-30-4}} page 345</ref><ref>[[Lucia Santos]], 1976, ''Fatima in Lucia's Own Words'', Ravengate Press {{ISBN|0-911218-10-6}}</ref> In the United States "Scapular Magazine" helped enroll one million Americans to pray the Rosary based on the Fatima messages.<ref>Eli Lederhendler, 2006 ''Jews, Catholics, and the Burden of History'' Oxford University Press {{ISBN|0-19-530491-8}} page 98</ref>

While a number of scapulars (e.g. the [[Scapular of the Holy Face]], also known as ''The Veronica'') are entirely Christocentric, the most widespread scapulars (including the Brown Scapular of [[Our Lady of Mount Carmel]] and the Blue Scapular of the Immaculate Conception) relate to [[Roman Catholic Mariology|Marian devotion]]s and consecrations.<ref>[[Blue Scapular of the Immaculate Conception]] [https://web.archive.org/web/20051219050121/http://www.padrimariani.org/en/laity/conf_history.html]</ref> [[John Paul II]] stated that he received his first Brown Scapular of Mount Carmel at age ten when his Marian devotion was taking shape and he continued to wear it into his papacy.<ref>[[Pope John Paul II]], 1996, ''Gift And Mystery'', Doubleday Books {{ISBN|978-0-385-40966-7}} page 28</ref>