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Saint Thomas Aquinas famously held the opinion that, in God’s actual plan for the world, the Word would not have become flesh except to redeem us from sin. Conversely, Blessed John Duns Scotus argued that God intended Christ first, such that Christ would have come even if there had been no sin. While Aquinas and Scotus were far from the first to consider this question, they became emblematic of two seemingly irreconcilable approaches. In this book, Father Dylan Schrader recovers the thought of the Salmanticenses, the Discalced Carmelites writing at the University of Salamanca in the seventeenth century. The Salmanticenses argue that Christ is primary in God’s intention precisely as redeemer, so that it is true both that God has made everything else for the sake of Christ and that Christ’s coming is essentially redemptive, connected with sin. In this way, the Salmanticenses offer a Thomistic Christocentrism. This book summarizes the historical background to the Salmanticenses, from the time of Anselm up through the early-modern period. Next, it presents and defends the Salmanticenses’ argument for the primacy of Christ the redeemer. A Thomistic Christocentrism then turns to two key post-conciliar figures, Karl Rahner and Hans Urs von Balthasar. Rahner sees Christ as the culmination of the world’s opening up to God. Balthasar sees Christ as the reconciler of divine and human freedom through his cross, descent, and resurrection. Both Christocentric approaches have good aspirations but suffer from serious flaws. In its final chapters, this book applies the Salamanca theory to Rahner and Balthasar, showing its enduring value for post-conciliar Christocentrism.

It is a commonplace in devotional literature, historical scholarship, and papal writings that Saint Teresa of Ávila played a key role in the development of veneration of Saint Joseph. Saint Joseph and the Carmelite Reform of Saint Teresa of Ávila unpacks this commonplace by recovering the often-overlooked back story to Teresa’s story, namely, the extraordinarily rich liturgical cult of Saint Joseph in the Ancient Order of Carmel which fully flowered in the Teresian Carmel and beyond, to the universal Church. This volume charts a narrative arc from the liturgical cult of Saint Joseph in the Carmelite Order of Ancient Observance; to Saint Joseph’s vital formative presence in Saint Teresa’s life and reformed Carmel as father, teacher of prayer, and intercessor in every need; to the Carmelite family as a whole giving liturgical expression to its privileged relationship with Saint Joseph by the establishment of the Feast of the Patronage of Saint Joseph; to this feast becoming widespread outside Carmel and ultimately extended to the Universal Church (1847); and, finally, to Saint Joseph’s proclamation as Patron of the Universal Church (1870). An epilogue considers the absence of Joseph’s title “Patron of the Universal Church” in the post-Vatican II liturgical calendar and books, while the papal magisterium has consistently insisted that this patronage is ever necessary for the Church as not only a protection against all dangers, but also an impetus for its mission of evangelization and re-evangelization. An appendix reprints the letter, “Saint Joseph, Patron of Carmel,” jointly issued by the Prior General of the Order of Carmelites of the Ancient Observance and the Superior General of the Order of Discalced Carmelites, to mark the 150th anniversary of the proclamation of Saint Joseph as Patron of the Universal Church.

Vatican II initiated lively conversations about the identity of religious orders and congregations when the council pointed out that these religious communities are divine gifts in and to the church. Keith Egan examines the nature of these charisms including, not only the original or founders’ charism, but how charisms evolve over the centuries. Special theological attention to these charisms show that they are not something but, in fact, are the dynamic presence of the Holy Spirit. This volume offers a case study the original charism of the Carmelites. The first Carmelites originated when various hermits were displaced by the armies of Saladin. These dislodged hermits sought refuge on Mount Carmel in a ravine facing the Mediterranean Sea. There, these hermits, now Carmelites, sought from Saint Albert, Patriarch of Jerusalem, a description of their life of solitude. Albert’s Formula of Life describes the original Carmelite charism as a life of prayer and contemplation. This Formula eventually became a Rule that made possible a transformation of hermits into friars. Egan is at work on a sequel that examines this radical transformation.