Brenda Deen Schildgen

In Boccaccio Defends Literature, Brenda Deen Schildgen contends that Giovanni Boccaccio’s significant contribution to literary history remains underappreciated. The book asserts that Boccaccio refuted the detractors that condemned poetry as immoral, irrational, and even demonic, highlighting instead its aesthetic and cathartic ability to restore equilibrium, provoke thought, and provide solace and entertainment. The book explores how, despite often being dismissed for his morally dubious tales, Boccaccio dedicated himself to defending the legacy of the ancients, endorsing vernacular and secular literature, and cementing the reputations of Dante and Petrarch. It reveals how he forged a wholly new direction for literary prose fiction, driven by his commitment to humanistic studies and admiration for literary achievement. Without moral or spiritual hesitation, Boccaccio asserted that literature – whether pagan or Christian – was an autonomous form of knowledge, a stance he maintained from the 1350s to the end of his life. Contesting the arguments of moralists who sought to ban books, Schildgen demonstrates that Boccaccio advocated for the independence of readers, asserting that they, not writers, bore the responsibility for their responses to literature. Boccaccio Defends Literature thus unveils Boccaccio as a steadfast defender of the enduring relevance of literature.

This study explores how Dante represents violence in the Comedy and reveals the connection between contemporary private and public violence and civic and canon law violations. Although a number of articles have addressed particular aspects of violence in discrete parts of Dante's oeuvre, a systematic treatment of violence in the Commedia is lacking. This ambitious overview of violence in Dante's literary works and his world examines cases of violence in the domestic, communal, and cosmic spheres while taking into account medieval legal approaches to rights and human freedom that resonate with the economy of justice developed in the Commedia. Exploring medieval concerns with violence both in the home and in just war theory, as well as the Christian theology of the Incarnation and Redemption, Brenda Deen Schildgen examines violence in connection to the natural rights theory expounded by canon lawyers beginning in the twelfth century. Partially due to the increased attention to its Greco-Roman cultural legacy, the twelfth-century Renaissance produced a number of startling intellectual developments, including the emergence of codified canon law and a renewed interest in civil law based on Justinian's sixth-century Corpus juris civilis. Schildgen argues that, in addition to "divine justice," Dante explores how the human system of justice, as exemplified in both canon and civil law and based on natural law and legal concepts of human freedom, was consistently violated in the society of his era. At the same time, the redemptive violence of the Crucifixion, understood by Dante as the free act of God in choosing the Incarnation and death on the cross, provides the model for self-sacrifice for the communal good. This study, primarily focused on Dante's representation of his contemporary reality, demonstrates that the punishments and rewards in Dante's heaven and hell, while ostensibly a staging of his vision of eternal justice, may in fact be a direct appeal to his readers to recognize the crimes that pervade their own world. Dante and Violence will have a wide readership, including students and scholars of Dante, medieval culture, violence, and peace studies.

Holding divine intervention responsible for political and military success and failure has a long history in western thought. This book explores the idea of providential history as an organizing principle for understanding the divine purpose for humans in texts that may be literary, historical, philosophical, and theological. Divine Providence shows that, with Virgil and the Bible as authoritative precursors to late antique views on history, the two most important political thinkers of the late antique Christian world, Orosius and Augustine, produced the theories of Christian politics and history that were carried over into the first and second millennium of Christianity. Likewise, their understanding of how the history of the late Roman Empire connects to God's plan for humankind became the background for understanding Dante's own positions in the Monarchia and the Commedia. Brenda Deen Schildgen examines Dante's engagement with these authoritative sources, whether in Biblical, ancient Roman writers, or in the specific legacy of Orosius and Augustine.

Holding divine intervention responsible for political and military success and failure has a long history in western thought. This book explores the idea of providential history as an organizing principle for understanding the divine purpose for humans in texts that may be literary, historical, philosophical, and theological. Providential History shows that, with Virgil and the Bible as authoritative precursors to late antique views on history, the two most important political thinkers of the late antique Christian world, Orosius and Augustine, produced the theories of Christian politics and history that were carried over into the first and second millennium of Christianity. Likewise, their understanding of how the history of the late Roman Empire connects to God's plan for humankind became the background for understanding Dante's own positions in the Monarchia and the Commedia. Brenda Deen Schildgen examines Dante's engagement with these authoritative sources, whether in biblical, ancient Roman writers, or the specific legacy of Orosius and Augustine.

Here is a compact study of how Mark's Gospel meditates on time. It examines how the Gospel's contemporary setting in ordinary time defines its genre, and how Mark uses the Hebrew scriptures to remember and recall past teachings, prophecies and histories. The suspended time narratives, Mark's 'intercalations', on the other hand, interrupt the narrative of the critical time present. Finally, by bringing the eternal horizon into the events of the present, Mark's 'mythic time' reveals the crisis events as a momentary interruption of ordinary time. Similarly, during the 'ritual time', the Gospel narrative breaks with its own historical setting in order to unravel the dead-endedness of the crisis story by symbolically taking it outside time.