In The Benefits of Peace Glenn Kumhera offers the first comprehensive examination of private peacemaking in late medieval Italy, from its critical role in criminal justice to what it reveals about honor, vengeance, gender, preaching and reconciliation.

Medieval Italian communes are known for their violence, feuds, and vendettas, yet beneath this tumult was a society preoccupied with peace. Peace and Penance in Late Medieval Italy is the first book to examine how civic peacemaking in the age of Dante was forged in the crucible of penitential religious practice. Focusing on Florence in the thirteenth and fourteenth centuries, an era known for violence and civil discord, Katherine Ludwig Jansen brilliantly illuminates how religious and political leaders used peace agreements for everything from bringing an end to neighborhood quarrels to restoring full citizenship to judicial exiles. She brings to light a treasure trove of unpublished evidence from notarial archives and supports it with sermons, hagiography, political treatises, and chronicle accounts. She paints a vivid picture of life in an Italian commune, a socially and politically unstable world that strove to achieve peace. Jansen also assembles a wealth of visual material from the period, illustrating for the first time how the kiss of peace—a ritual gesture borrowed from the Catholic Mass—was incorporated into the settlement of secular disputes. Breaking new ground in the study of peacemaking in the Middle Ages, Peace and Penance in Late Medieval Italy adds an entirely new dimension to our understanding of Italian culture in this turbulent age by showing how peace was conceived, memorialized, and occasionally achieved.

In Forged in the Shadow of Mars, Peter W. Sposato traces chivalry's powerful influence on the mentalitè and behavior of a sizeable segment of the elite in late medieval Florence. He finds that the strenuous knights and men-at-arms of the Florentine chivalric elite—a cultural community comprised of men from both traditional and newly emerged elite lineages—embraced a chivalric ideology that was fundamentally martial and violent. Chivalry helped to shape a common identity among these men based on the profession of arms and the ready use of violence against both their peers and those they perceived to be their social inferiors. This violence, often transgressive in nature, was not only crucial to asserting and defending personal, familial, and corporate honor, but was also inherently praiseworthy. In this way, Sposato highlights the sharp differences between chivalry and the more familiar civic ideology of the popolo grasso, the Florentine mercantile and banking elite who came to dominate Florence politically and economically during the thirteenth and fourteenth centuries. As a result, in Forged in the Shadow of Mars, Sposato challenges the traditional scholarly view of chivalry as foreign to the social and cultural landscape of Florence and contests its reputation as a civilizing force. By reexamining the connection between chivalric literature and actual practice and identity formation among historical knights and men-at-arms, he likewise provides an important corrective to assumptions about the nature of elite violence and identity in medieval Italian cities.

In medieval Italy the practice of revenge as criminal justice was still popular amongst members of all social classes, yet crime also was increasingly perceived as a public matter that needed to be dealt with by the government rather than private citizens. Confession and Criminal Justice in Late Medieval Italy sheds light on this contradiction through an in-depth comparison of lay and religious sources produced in Siena between 1260 and 1330 on criminal justice, conflict, and violence. Confession and Criminal Justice in Late Medieval Italy: argues that religious people were an effective pressure group with regards to criminal justice, thanks both to the literary works they produced and their direct intervention in political affairs, and that their contributions have not received the attention they deserve. It shows that the dichotomy between theories and practices of 'private' and of 'public' justice should be substituted by a framework in which three models, or discourses, of criminal justice are recognised as present in medieval Italian communes, with the addition of a specifically religious discourse based on penitential spirituality. Although the models of criminal justice were competing, they also influenced each other.

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.

The humanist perception of fourteenth-century Rome as a slumbering ruin awaiting the Renaissance and the return of papal power has cast a long shadow on the historiography of the city. Challenging this view, James A. Palmer argues that Roman political culture underwent dramatic changes in the late Middle Ages, with profound and lasting implications for city's subsequent development. The Virtues of Economy examines the transformation of Rome's governing elites as a result of changes in the city's economic, political, and spiritual landscape. Palmer explores this shift through the history of Roman political society, its identity as an urban commune, and its once-and-future role as the spiritual capital of Latin Christendom. Tracing the contours of everyday Roman politics, The Virtues of Economy reframes the reestablishment of papal sovereignty in Rome as the product of synergy between papal ambitions and local political culture. More broadly, Palmer emphasizes Rome's distinct role in evolution of medieval Italy's city-communes.

Dante Fedele’s new work of reference reveals the medieval foundations of international law through a comprehensive study of a key figure of late medieval legal scholarship: Baldus de Ubaldis (1327-1400).