Is the Great Promise of the Brown Scapular an infallible Ticket of Predestination?

by Rev. Fr. Gabriel Lavery, CMRI

(Summer, 2013)

What are the two privileges attached to the scapular of Mt. Carmel?

There are two privileges which Our Lady has attached to the wearing of the Scapular of Mt. Carmel. One is called the Sabbatine Privilege and is based on a vision of Pope John XXII in 1322. This privilege promises an early release from Purgatory, especially on the Saturday after death. It has certain conditions attached such as praying daily the Little Office of the Blessed Virgin, for those who can read, or abstaining from meat on Wednesdays and Saturdays for those who cannot read. The second privilege is the original promise made by Our Lady when she gave the scapular to St. Simon Stock in 1251. She promised: “This shall be a sign to you and to all Carmelites: whosoever dies wearing this shall not suffer eternal fire.” This is sometimes called the Great Promise. The fact that this promise is worded absolutely, with no conditions, has led to some debate about the proper way to understand it. Is it an infallible assurance of salvation?

Will wearing the scapular protect us from dying in mortal sin?

To begin with, one thing is abso­lutely clear: The promise does not mean that wearing the scapular will save someone who dies in mortal sin. It is a matter of faith that such a one cannot possibly enter heaven but will suffer in hell for eternity. That is not the question. The question is: Does the promise give us an infallible assur­ance that those who die wearing the scapular will not die in mortal sin or are there conditions to this besides dying with the scapular on?

This question is addressed by Beringer, a Consultor of the Sacred Congregation of Indulgences during the 19th century, in his work on indulgences which had the approval of the Congregation. The question is also discussed in the work De Festis by Cardinal Lambertini who later became Pope Benedict XIV. The Carmel­ite theologians of the 17th century wrote at length about it. According to all these writers, although the promise is worded absolutely, it cannot be interpreted as requiring no other conditions than the physical wearing of the scapular. They point out that Sacred Scripture often uses similar words, attributing salvific power to something which, in itself, is not sufficient for salvation. St. Robert Bellarmine gives some examples: “We account a man to be justified by faith” (Rom. 3: 28). “By hope we are saved” (Rom. 8:24). Although no other conditions are mentioned in these passages from Scripture, it is clear that faith alone cannot save, nor can hope alone. The Car­melite, Lezana, a Consultor for the Sacred Congregation of the Index from the 17th century, points out other examples: “If any man eat of this Bread, he shall live forever… He that eateth My flesh and drinketh My blood shall have life everlasting” (John 6). “He that believeth and is baptized shall be saved” (Mark 16:16). Many other examples could be given.

Our Lady gives the Brown Scapular to St. Simon Stock with the promise, “This shall be a sign to you and to all Carmelites: whosoever dies wearing this shall not suffer eternal fire.”

It is worthy of note that when the Church approved the Office for the feast of St. Simon Stock and the preface for the feast of the Commemoration Our Lady of Mt. Carmel, the word “piously” was inserted in the promise, so that it says: “whosoever dies piously wearing this shall not suffer eternal fire.” Moreover, the Prior General of the Carmelites, Stratius, sent out instructions in 1640 insisting that the scapular be preached in this way.

How does the scapular work like a sacrament?

In the 18th century, the learned Dominican theologian, Billuart, pointed out that Our Lady had called the scapular a “foedus pacis,” i.e. an alliance or contract with us. “Every alliance,” he says, “every contract, has reciprocal obligations. Mary binds herself on one hand; we bind ourselves on the other. She obliges herself by this contract, in view of the scapular, to obtain for us an abundance of graces, but we oblige ourselves to make use of them. In this alliance, she promises us her special protection, but we likewise promise to do nothing contrary to our protectress…. Mary receives you as one of her most cherished children, but at the same time she requires you to live a life worthy of her. She gives you a sign of predestination and salvation, but demands that you do nothing which can compromise the eternal interests of your soul” (Billuart, p. 113).

Billuart further explains that the scapular works something like a sacrament: “The scapular is a sign, a mark of the special love of Mary, much like the sacraments are infal­lible signs of grace. This is properly what the scapular is. You must take care to understand me correctly. It is not a sacrament, but a sign instituted by Mary, which in some way resembles the sacraments. For just as a sacra­ment is an infallible sign of the grace which it works, so the scapular is a mark, in some way certain, of more abundant grace given to those who wear it worthily… As long as you place no obstacle, Mary will assist you in all the circumstances of your life by obtaining for you in abundance the graces necessary to save your soul…” (p. 104-106).

Wearing the Scapular and Keeping the Commandments

It is interesting to note the correlation between the scapular promise and the similar promises attached to the Rosary, the Nine First Fridays, and the Five First Saturdays. In 1843, the process of canoniza­tion was under way for St. Margaret Mary Alacoque. During the discussion of her virtues and supernatural favors, the Pro­moter of the Faith, popularly known as the Devil’s Advocate, objected to the promise of the Nine Fridays under the plea that it was too absolute. The Postulator of the Cause, Msgr. Arnaldi, pointed out that there was nothing objectionable in the promise because “in all these things a tacit condition is understood, namely, that the Command­ments, without which no one can arrive at eternal life, must be diligently observed.” He added that the promise is similar to the promises made regarding the Rosary and Scapular by which, he said, God promises to give a superabundance of grace so that one may keep the Commandments and arrive at eternal life (Responsio ad Animad­versiones, 353; quoted in Thurston, “The Nine Fridays”, p. 639). As for the Five First Saturdays, Our Lady of Fatima promised the “graces necessary for salvation” with which we must cooperate.

Mary binds herself on one hand; we bind ourselves on the other. She obliges herself by this contract, in view of the scapular, to obtain for us an abundance of graces, but we oblige ourselves to make use of them.

Can wearing the scapular protect us if we rely on Mary’s mercy but fail to correct our faults?

The objection may be made that confi­dence in Our Lady and her promise is less­ened by restricting the scapular promise to include conditions. This is not the case. No one would say that confidence in a doctor is lessened by saying that he can cure his patients only if they follow his instructions. St. Paul tells us that God wills all men to be saved, yet this will only happen if we coop­erate with His grace. This does not lessen our confidence in God. St. Louis Marie de Montfort had the greatest confidence in Mary, yet he has strong words against presumptuous devotees: “Presumptu­ous devotees are sinners abandoned to their passions, or lovers of the world, who, under the fair name of Christians and clients of our Blessed Lady, conceal pride, avarice, impurity, drunkenness, anger, swearing, detraction, injustice, or some other sin. They sleep in peace in the midst of their bad habits, without doing any violence to themselves to correct their faults, under the pretext that they are devout to the Blessed Virgin. They promise themselves that God will pardon them; that they will not be allowed to die without confession; and that they will not be lost eternally, because they say the Rosary, because they fast on Saturdays, because they belong to the Con­fraternity of the Holy Rosary, or wear the scapular… They will not believe us when we tell them that their devotion is only an illu­sion of the devil, and a pernicious presump­tion likely to destroy their souls. They say that God is good and merciful; that He has not made us to condemn us everlastingly; that no man is without sin; that they shall not die without confession; that one good Peccavi at the hour of death is enough; that they are devout to our Lady; that they wear the scapular; and that they say daily, without reproach or vanity, seven Paters and Aves in her honor; and that they sometimes say the Rosary and the Office of our Lady, besides fasting, and other things. To give author­ity to all this, and to blind themselves still further, they quote certain stories, which they have heard or read — it does not mat­ter to them whether they be true or false — relating how people have died in mortal sin without confession; and then, because in their lifetime they sometimes said some prayers, or went through some practices of devotion to our Lady, how they have been raised to life again, in order to go to confes­sion, or their soul has been miraculously retained in their bodies till confession; or how they have obtained from God at the moment of death contrition and pardon of their sins, and so have been saved; and that they themselves expect similar favors. Nothing in Christianity is more detestable than this diabolical presumption. For how can we say truly that we love and honor our Blessed Lady, when by our sins we are piti­lessly piercing, wounding, crucifying, and outraging Jesus Christ her Son? If Mary laid down a law to herself, to save by her mercy this sort of people, she would be authorizing crime, and assisting to crucify and outrage her Son. Who would dare to think such a thought as that?” (Montfort, pp. 66-68).

There is an interesting opinion which ought to be discussed at this point. A few writers, while admitting that the mere wearing of the scapular cannot get some­one to heaven, still maintain that Our Lady’s promise is an absolute assurance of salvation for any who die wearing it. In other words, they say that if one has died wearing the scapular it is an infallible sign that he has saved his soul. What about the presumptuous sinner who makes no effort to live a good Catholic life, but wears the scapular? These authors insist that one of two things will happen. Either he will convert at some point, perhaps in the last moments of consciousness, although he apparently dies unrepentant, or else he will be physically deprived of his scapular before the moment of death. To support this opinion they recount stories of hardened sinners who had miraculous conversions just before death or who were deprived of their scapular and died unrepentant. In some cases the scapular is torn from them by some unseen force; in others it is removed by natural causes such as getting snagged, torn, or removed by a nurse while one is unconscious; in still other cases the person himself takes it off out of conve­nience, indifference or contempt. There are numerous true stories about hardened sinners who attempted to commit suicide but were miraculously prevented until in anger and frustration they tore off their own scapular and died immediately.

Which authors held the “absolute assurance/physical deprivation” opinion regarding the scapular?

There seem to be only a few authors who hold this “absolute assurance/physical depri­vation” opinion. The following appear to be among those who do so: Fr. Michael Müller, C.SS.R. (in 1878), Fr. Richard P. Clarke, S.J. (in 1886), Canon J. T. Savaria (in 1898), Fr. Benedict Zimmerman, O.C.D., (a historian for the Carmelites writing in 1904), John Mathias Haffert (a layman, in his excel­lent book on the scapular dated 1941). The opinion does not seem to be found in any of the Carmelite authors of the 1600’s who promoted the Great Promise so much. We have already seen that they did not believe the promise could be taken in an absolute sense. Where, then, do these later authors get their opinion? Perhaps they base it only on the stories mentioned, but it also seems probable that it can be traced back to an excellent sermon on the scapular preached by Bl. Claude de la Colombière, S.J., the confessor of St. Margaret Mary Alacoque.

The sermon was preached about the year 1676 before the Duchess of York, Mary of Modena, who was 18 years old at the time and married to the future James II of England. The delivery of the sermon was done with great zeal and love of Our Lady. After speaking of all the advantages of the scapular, Bl. Colombière discusses the state of the presumptuous sinner who makes no attempt to avoid sin but trusts he will be saved by wearing the scapular: “If, however, despite all these graces, you obstinately refuse to change your life; if you close your eyes to those divine rays of light; if, with your own free will you give yourselves up to your enemy; if, in a word, you wish to die in your sins, you will die thus, O Christian hearers. God himself will not force the will of one determined to be lost. Yes, you will die in impenitence. You will die in the midst of your debaucheries. You will die in your sins, but you will not die under the scapular. If Mary cannot with­draw you from your disorders, she will find the means to take her garment from you. You, yourselves — yes, you yourselves — rather than die a reprobate under this holy habit, will strip yourselves of it. You will be like that unfortunate creature who, having tried several times, but unsuccessfully, to drown himself, and not knowing to what to attribute this marvelous occurrence, sud­denly remembered that he wore a scapular. Convinced that this was the obstacle which prevented his wicked plan, he tore it off and plunged for the fourth or fifth time into the water. Behold the very waves which had spared him until then swallowed him up in a moment. He died in his sins, he died in the act of sinning and in committing the greatest of all crimes, but he could not die until he had taken off that habit of salvation in which no one can die without having the advantage of escaping eternal fire: in quo quis moriens aeternam non patietur incen­dium… It was but just that the Blessed Vir­gin did not permit the unfortunate creature, who so obstinately precipitated himself into the water, to commit the crime whilst wear­ing her livery. No doubt he was unworthy of her protection — most certainly he did not petition for it. He dishonored what should have been venerated; he cast it aside as an importunate burden. Mary willed then that the death which he sought and so justly merited — that the demons to whom he voluntarily consigned himself — in a word, that all the powers of nature would respect upon him the livery of their sovereign. She willed that while preserving an insignia that announced that he belonged to her he could not drown himself.”

A copy of this sermon was published in French as a separate booklet in Paris in 1853. By the mid-1800’s several books on the scapular in French included this pas­sage. Extensive excerpts were published in English translation in the Carmelite Review in 1897 (Vol. V). The authors mentioned above who adopted the “absolute assurance/ physical deprivation” opinion arose about this same time.

Here are 5 objections to the “absolute assurance/physical deprivation” opinion concerning the Great Promise of the scapular

Is this opinion theologically and histori­cally sound? There are several objections to it:

1) It is not the way the Carmelites of the 1600’s understood the Great Promise. They all interpreted it to mean that he who piously wears the scapular will not fall into hell. Bl. Colombière was a contemporary of these Carmelite theologians and must have known their interpretation.

2) He was preaching with great zeal. The saints often said things in sermons which appeared to be absolute statements but could not be defended in a strict theological sense. Their purpose was to stir the people from spiritual lethargy, not to make abso­lute claims.

3) If the fact that one has died wearing the scapular is an infallible sign of salva­tion, then we would be absolutely certain of the salvation of all those we know who were still wearing it at the moment of death. This seems contrary to the Council of Trent which says no one can be certain of salva­tion except by a special revelation from God. Many saints have died wearing the scapular, yet the Church did not dispense with the usual investigations into their life and works before canonizing them.

4) Bl. Colombière himself states that no one can be sure of his salvation. He goes on to say that this point is necessary “in order to prevent the errors into which one may fall in the words which will follow. This precaution is necessary for all those who wear the precious habit of Mary.” He adds that when we say that Mary puts no limits to our hope in her promise, no conditions, this means that she will give the wearers of the scapular “all the assurances which they can have in this life, that is, that if they persevere in her service they will persevere infallibly in grace” (p. 12-13 of the French).

5) The true stories of hardened sinners being physically despoiled of the scapular are not a theological proof. They serve to show how much Our Lady detests those who use her scapular as a cloak for sin, but they do not prove that she will always resort to this striking lesson. We read of miraculous occurrences giving someone the chance to be baptized by water, yet this does not prove that God will always resort to such means. Sometimes God permits one to die without baptism of water and yet save his soul through the desire for it. Miraculous occurrences are meant to teach a lesson, not to set an absolute rule.

To summarize the whole teaching of the Carmelites on the Great Promise, the following statement is of great interest. The Holy Office had asked: “In what sense are these words understood: ‘he who dies piously [wearing this] shall not suffer eternal fire’?” Fr. Angelo de Cambolas, the Procurator General of the Carmelite Order, replied in 1688 with the following explana­tion: “After a careful examination of all the authors that I could find, I attest that the above phrase has never been interpreted in the sense which our adversaries now wish to attribute to it, as if the scapular were an infallible ticket of predestination. Indeed, no one can doubt that those who lead a wicked life and die in sin will go to eternal fire even if clothed with the scapular. In the same manner many are condemned who have been baptized and have received the Holy Eucharist, even though it has been said that: ‘He who believes and is baptized shall be saved,’ and again: ‘If any man eat of this Bread, he shall live forever.’ The words of St. Anselm addressed to Our Lady are worth noting: ‘It is impossible for one to be lost who addresses himself to thee and who has thee watching over him.’ There are countless examples of similar general affirmations among the Fathers, and the Church has always accepted them, because it is sure of their correct interpretation. Thus we hope that Your Excellency will deign to accept this explanation of the controversial phrase ‘he who dies piously [wearing this].’ We believe that the Blessed Virgin, in the last moment of life, on which depends our eternal salvation, will defend with her patronage the dying man who wears her scapular. She will assist him to overcome the assaults of the devil, and implore for him the most efficacious graces, in such a way that, if he does not pertinaciously wish to remain impenitent, he can avoid eternal fire at death” (Albino, Ch. II, note 19).

Two final objections must be answered. First: If it is true that the scapular must be worn piously in order to have an assurance of salvation, what is gained by wearing it, since we can get to heaven living piously in any case? Second: What advantage is there for a sinner who wears it?

The first objection was answered long ago by the Carmelites. Devout wearing of the scapular confers on us many helps to salvation which we do not have by living a devout life without the scapular. Is it a small thing to have our Blessed Mother watching out for us with special care? She obtains most powerful graces for us, arranges the moment of death that we may die well, obtains the prolonging or shortening of life if necessary, wards off the attacks of the devil. We also have the help of the prayers and good works of all the Carmelites and those wearing the scapular. Who can count the conversions obtained through these prayers? Lastly, we have a visible reminder to us, every day, of our devotion to Mary. How many have been prevented from sin by remembering their scapular! If we have already fallen into sin, it reminds us of our contract with Our Lady and urges us to get out of the state of sin immediately. For those who earnestly strive to lead a good life but fear that they may not persevere, or doubt the outcome of the moment of death, the Great Promise is their assurance that Mary will obtain the grace of final perseverance.

It is not useless for hardened sinners to wear the scapular, but they must wear it in hope of begging the grace of conversion.

As for hardened sinners, they should not lose hope. It is not useless for them to wear the scapular, but they must wear it in hope of begging the grace of conversion. St. Alphonsus gives us the teaching of St. Thomas when he tells us that devotions performed in the state of sin, if they are not sufficient for salvation, nevertheless benefit the sinner by accustoming him to pious works and disposing him to receive God’s grace. He states further that the prayer of a sinner, although not in itself worthy of grace, imperfect and lacking in a firm resolution of amendment, nevertheless may be granted through the pure mercy of God, provided the sinner is not so obstinate as to reject every inspiration to repent (Glories of Mary, p. 577).

May those who wear the scapular strive always to live up to their duties as children of Mary. May sinners repent and become good children of their heavenly Mother. May all place in her the greatest confidence, because as St. Bernard says: “She is impetu­ous in mercy; she is resistless in mercy. The duration of her mercy is unto the end of the sinner’s life. The broadness of her mercy is unto the limits of the earth. The height of her mercy is unto heaven. The depth of her mercy is unto the lowest abyss of sin or sorrow. She is always merciful. She is our Mother of mercy” (Lynch, p. 56).

---

Bibliography

Albino del Bambino Gesu, O.C.D. Lo Scapolare della Madonna del Carmine. Milano: Ancora, 1957.
Bellarminus, Robertus, S.J. De Controversiis, in Opera Omnia, Tomus III. Neapoli: Guliano, 1857.
Benedictus XIV, olim Prosperi Card. de Lamberti­nis, De Festis DNJC, BMV, et Quorumdam Sanc­torum, Romae, MDCCLI, p. 472 sq. [in Opera, Tomus X]
Beringer, Franz, S.J., Consulteur de la S. Congr. des Indulg. Les Indulgences leur Nature et leur Usage. Tome II. Trad. par Mazoyer. 3e édition. Approuvée par la S. Cong. des Indulg. Paris: Lethielleux, 1903.
Billuart, Charles R., O.P. Sermons du R.P. C.-R. Billu­art, Tome II, p. 99. Bruxelles: Vanderborght, 1846.
Brocard de Sainte Thérèse, Ex-provincial des Carmes Déchaussés. Recueil d’Instructions sur la Dévotion au Saint Scapulaire. 4e édition. 1875.
Clarke, Richard P., S.J. “The Catholic Dictionary and the Brown Scapular” in The Month, Vol. LVIII, p. 305. 1886.
Clarke, Richard P., S.J. Le Scapulaire de Notre Dame du Mont-Carmel: son Double Privilège. Nemours: Henri Bouloy, 1899.
Colombière, Bl. Claude de la. Le Saint Scapulaire de Notre-Dame du Mont-Carmel: Sermon. Paris, 1853.
Daniel a Virgine Maria, Carmeli Flandro-Belgici Ex-provincialem et Historiographum. S. Scapularis Beatissimae Virginis Mariae de Monte Carmeli: Origo, privilegia, & vera ac solida devotio. Antver­piae: Knobbari, 1673.
—. Speculum Carmelitanum. Tomus II. Antverpiae: Knobbari, 1680.
—. Vinea Carmeli. Antverpiae: Meursium, 1662.
Esteve, Henricus M., O. C., De valore spirituali devotionis S. Scapularis. Roma, 1953.
Haffert, John Mathias. Mary in Her Scapular Promise. 2nd ed. 1941. Reprint: Refuge of Sinners Publishing, Pekin, IN, 2010.
Henri-Marie de Sainte-Thérèse, Carme-Déchaussé. Scapulaire de N.-D. du Mont-Carmel. 2e édition. Paris: J. Duret, 1895.
Lezana, Joannem Baptistam de., O. Carm. et Con­sultor S. Congr. Indicis. Maria Patrona seu de Singulari Sanctissimae Dei Genitricis, et Virginis Mariae Patronatu. Romae: Vitalis Mascardi, 1648.
Liguori, Alphonsus Maria de. The Glories of Mary. 2nd ed. Revised by Robert A. Coffin, C.SS.R. New York: O’Shea, 1868.
Lodiel, Désiré, S.J. Marie Mère de Dieu et Notre Mère. Paris: Lethielleux, 1906.
Lynch, Most Rev. E. K., O. Carm. Your Brown Scapu­lar. Westminster: Newman Press, 1950.
Magennis, P.E., O. Carm. The Scapular Devotion. Dublin: Gill & Son, 1923.
Montfort, Louis-Marie, Grignon de. A Treastise on the True Devotion to the Blessed Virgin. Transl. by F. W. Faber. 2nd ed. London: Burns & Lambert, 1863.
Most, Fr. William G., “The Brown Scapular.” Online at http://www.ewtn.com/library/scriptur/scapular.txt Accessed Aug. 21, 2013.
Müller, Michael, C.SS.R. The Devotion of the Holy Rosary and the Five Scapulars, Chapter 31. Benziger Bros., 1878. Reprinted by Preserving Christian Publications, 1999.
Promesses de la Très Sainte Vierge à Saint Simon Stock et au Pape Jean XXII, Les. Paris: Vic et Amat, 1899.
Savaria, J.T. Le Scapulaire de Notre-Dame du Mont- Carmel. Montréal, 1898.
Stratius, Theodorus, Prior Generalis O. Carm. Instructio pro Fratribus Carmelitis. Romae: Manel­phii, 1640.
Sylveira, Joannis da., O. Carm. Commentaria in Acta Apostolorum cum Quadam Apologia Carmelitana. Editio nova. Lugduni: Posuel, 1701.
Thurston, Herbert, S.J. “The Nine Fridays”, in The Month, Vol. CI, p. 635. 1903.
Zimmerman, Benedict, O.C.D. “The Origin of the Scapular”, three part article in The Irish Ecclesiasti­cal Record, Vol. XV, pp. 142, 206, 331. 1904.

–Taken from the Reign of Mary Quarterly Magazine, Issue 151