The best books about Dante and his religious world

This book was a revelation to me in first studying Dante. Here was an author taking Dante’s questions, and his answers to those questions, seriously. A brilliant Cambridge Italianist and a Dominican priest, Kenelm Foster is passionately engaged with the theology of Dante.

In this book, he provides his celebrated account of the ‘Two Dantes,’ one overly committed to paganism, the other devoted to Christianity. He also develops his comparison between Aquinas’s theory of implicit faith (according to which pagans may be saved) and Dante’s strange invention of a section of limbo in which virtuous pagans are, it seems, eternally damned. Although I do not hold now to all of Foster’s provocative assumptions or conclusions, I still find his mode of questioning Dante, and reading Dante historically and theologically, inspirational and exhilarating.  

One of the foremost twentieth-century historians of medieval philosophy, Étienne Gilson took a lifelong interest in Dante, publishing Dante et la philosophie in 1939 (the translation Dante the Philosopher was published in 1946). The book is Gilson’s magisterial attempt to situate Dante’s thought in relation to the competing intellectual currents of his time.

What makes the book particularly fascinating for me is that it is also an anti-thesis, a reaction against another (arguably even better) book, the Dominican Pierre Mandonnet’s Dante le théologien, published in 1935 (a new edition with English translation, Dante the Theologian, will be published shortly). In reading Gilson’s volume, we enter into key debates not only about Dante’s thought but, also, about the very nature of Catholic philosophy and theology. 

This collaborative volume, resulting from a seminal conference held in Cambridge in 2003, seeks to draw twenty-first-century readers’ attention again towards Dante as a theologian. It is a wonderful medley of essays on Dante and theology, with contributions by Dante scholars key to this theological reappraisal, including Robin Kirkpatrick, Peter Hawkins, and Christian Moevs. The volume concludes with David Ford’s clarion call for theologians to turn to, and learn from, Dante today: ‘Dante as Inspiration for Twenty-First-Century Theology.’  

Just as Dante needed good guides on his epic journey through the afterlife, so contemporary readers typically need reliable companions on their own journeys into Dante’s poem. The best thing, I find, is to read Dante with, and alongside, his commentators. An ideal way to do this is through the invaluable online Dartmouth Dante Project and Dante Lab, which provide the entire texts of more than 75 of these commentaries in a customisable digital workspace. But if you want a book to hand, The Cambridge Companion to Dante’s ‘Commedia’ provides a really helpful overview of Dante’s masterpiece and its core narrative, linguistic, cultural, and doctrinal features, as well as useful introductions to the poem’s composition and reception. 

Some of the most original scholarship on Dante in the past fifty or so years has been historical and contextual. This research enables us to understand Dante’s texts more fully in their own immediate contexts, of course, but it also reflects the fact that many readers of Dante become increasingly interested in the wider contexts – ethical, political, philosophical, theological, economic, literary, cultural, etc. – that Dante’s own poetic masterpiece opens up. In thirty chapters, the collaborative volume Dante in Context exemplifies the best of this historical and contextual work, and provides an invaluable introduction to the world of Dante.