Manuel Alejandro Rodríguez de la Peña
Bio:
1999 PhD Universidad Autónoma de Madrid
2000 Post Doc, St John's College, University of Cambridge
2001 Research Fellow, Wolfson College, University of Cambridge
2002 Profesor Colaborador Doctor, Universidad CEU San Pablo, Madrid
2005 Profesor Adjunto (Adjunct Lecturer), Universidad CEU San Pablo, Madrid
2007 Vicerrector de Investigación, Universidad CEU San Pablo, Madrid
2008 Director, Colegio Mayor San Pablo, Madrid
2009 Vicerrector Adjunto al Rector, Universidad CEU San Pablo, Madrid
2011 Profesor Titular de Historia Medieval (Senior Lecturer of Medieval History), Universidad CEU San Pablo, Madrid (Acreditado ANECA)
2012 Visiting Fellow, Wolfson College, University of Cambridge
2015 Profesor Invitado, Universidad de los Andes, Santiago de Chile
2019 Director, Instituto de Humanidades Ángel Ayala CEU, Madrid
2021 Catedrático de Historia Medieval (Professor of Medieval History), Universidad CEU San Pablo, Madrid
- 4 Sexenios de Investigación CNEAI (1999-2022)
Research:
Political Theology of Wisdom (sapiential rulership)
Royal Patronage of Learning in the Middle Ages
Royal Literacy and Royal Libraries in the Middle Ages
History of Medieval Political Thought
Medieval Latin Chronicles and Political Ideology
Christian Holy War in the Middle Ages
Habsburg Dynastic Ideology and Propaganda
Social History of Cruelty and Compassion
1999 PhD Universidad Autónoma de Madrid
2000 Post Doc, St John's College, University of Cambridge
2001 Research Fellow, Wolfson College, University of Cambridge
2002 Profesor Colaborador Doctor, Universidad CEU San Pablo, Madrid
2005 Profesor Adjunto (Adjunct Lecturer), Universidad CEU San Pablo, Madrid
2007 Vicerrector de Investigación, Universidad CEU San Pablo, Madrid
2008 Director, Colegio Mayor San Pablo, Madrid
2009 Vicerrector Adjunto al Rector, Universidad CEU San Pablo, Madrid
2011 Profesor Titular de Historia Medieval (Senior Lecturer of Medieval History), Universidad CEU San Pablo, Madrid (Acreditado ANECA)
2012 Visiting Fellow, Wolfson College, University of Cambridge
2015 Profesor Invitado, Universidad de los Andes, Santiago de Chile
2019 Director, Instituto de Humanidades Ángel Ayala CEU, Madrid
2021 Catedrático de Historia Medieval (Professor of Medieval History), Universidad CEU San Pablo, Madrid
- 4 Sexenios de Investigación CNEAI (1999-2022)
Research:
Political Theology of Wisdom (sapiential rulership)
Royal Patronage of Learning in the Middle Ages
Royal Literacy and Royal Libraries in the Middle Ages
History of Medieval Political Thought
Medieval Latin Chronicles and Political Ideology
Christian Holy War in the Middle Ages
Habsburg Dynastic Ideology and Propaganda
Social History of Cruelty and Compassion
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Books (In English) by Manuel Alejandro Rodríguez de la Peña
This book focuses on why the diffusion of the political theology of royal wisdom created ‘Solomonic’ princes with intellectual interests all around the medieval West and how these learned rulers changed the face of western Europe through their policies and the cultural power of medieval monarchy.
Princely wisdom narratives have been seen simply as a tool of royal propaganda in the Middle Ages but these narratives were much more than propaganda, being rather a coherent ideology which transformed princely courts, shaped mentalities, and influenced key political decisions.
This cultural power of medieval monarchy was channelled mainly through princely patronage of learning and the arts, but the rise of administrative monarchy and its bureaucracy are equally related to these policies. This can only be understood through a cultural approach to the history of medieval politics, that is, a history of the relationship between knowledge and power in the Middle Ages, a topic much analysed regarding the medieval Church but sometimes neglected in the princely sphere. This volume is a study supplies an important comparative study of the reception in princely courts of a key aspect of European medieval civilization: the ideal of Christian sapiential rulership and its corollary, rationality in government.
This volume is essential reading to for students and scholars interested in understanding the medieval roots of the cultural process which gave rise to the modern state.
This book is an exploration of certain areas of civilization related to the genealogy of what we may call sapiential rulership. These areas are sacral kingship, political ideology, court intelligentsia, rulers’ literacy, and royal patronage of learning. The full context and the impact and scope of the key cultural role played by Ancient Eastern, Classical, and Late Antique kingship will be examined together with the political dimension of royal patronage of culture as a vehicle for royal ideology and propaganda.
This is a study in the history of ideas. We will follow through the centuries the origins and development of a powerful idea in its historical context, be it social, political, or cultural. This idea we will dealt with is the relationship between the exercise of royal power, the religious dimension of kingship and the politics of knowledge. In other words, this is a history of wisdom and knowledge as both a sacral and political phenomenon.
Books (En Español) by Manuel Alejandro Rodríguez de la Peña
En este ensayo queremos que Dante, “profeta”, filósofo y poeta, haga las veces de Virgilio. Es decir, si Virgilio fue el guía de Dante en el mundo de ultratumba, por nuestra parte tomaremos a Dante por guía para viajar
en el tiempo a la edad de oro de la Cristiandad medieval, ese tiempo que Jacques Le Goff ha bautizado como “la Bella Edad Media”: el siglo XIII y la primera mitad del siglo XIV. Un periodo luminoso (más allá de las sombras propias de toda época de la historia humana) comparable a la Atenas
de Pericles, la Florencia de los Medici o la Roma de Augusto. Nos serviremos de la gigantesca figura de Dante y de su obra inmortal para intentar comprender mejor esa Europa floreciente del año 1300, en particular la compleja cosmovisión cultural, política y espiritual del Medievo latino.
Este ensayo constituye un recorrido exhaustivo por las fuentes de la literatura y la historia de la Antigüedad Clásica para exponer la crueldad sistémica de esa época, y, mediante el análisis de los textos contemporáneos que se sirvieron de modelos antiguos para legitimar sus políticas de violencia, establecer los vínculos que se dieron entre la evocación del mundo clásico y las políticas de terror del mundo contemporáneo.
El primer problema que afronta el historiador de la crueldad es la relativa ausencia de materiales textuales pertenecientes al género que hoy día podríamos llamar ‘literatura de denuncia’. La indignación moral ante el sufrimiento de las víctimas inocentes, si estos eran ajenos a la comunidad política o cultural a la que se pertenecía, es algo que muy raramente encontramos en las fuentes clásicas. Aun así, hay decenas de textos del mundo clásico, además de evidencias arqueológicas y artísticas, que permiten hacer un estudio de la violencia estructural con los débiles que se daba en esas sociedades: masacres de prisioneros desarmados, violencia indiscriminada contra civiles en conflictos bélicos y luchas políticas, violaciones en masa de mujeres, suplicios capitales y tortura judicial, la esclavitud o el abuso sexual y explotación laboral de niños.
homo hominis sacra res su norma absoluta de comportamiento. Algunas de ellos cambiaron el mundo al introducir una ética de la compasión en sus sociedades que modificó actitudes y estructuras, aliviando en no poca medida la tendencia depredadora de sus congéneres. El fin de la esclavitud, del sacrificio humano o de la tortura judicial parten de las semillas que ellos plantaron hace milenios. Esta obra también gira en torno a su lucha épica contra la iniquidad. Es, por así decirlo, una historia de los padres fundadores de la compasión.
En este estudio se pretende demostrar que esta acción de mecenazgo cultural regio se debió, sobre todo, a la recepción del ideal de la Realeza sapiencial proyectado por diversos autores cristianos del período. En sus obras a menudo se entremezclaron dos tipos de Realeza sapiencial: la platónica y la bíblica. La Realeza platónica sería una Realeza sapiencial de corte griego en la cual el gobernante en cuanto que Rey filósofo que ha buscado la Verdad y la ha encontrado por sí mismo, podrá asumir el liderazgo carismático derivado de su dominio de la ciencia del buen gobierno que no consiste en el monopolio de la violencia, como en el caso de la Realeza militar, sino en el ejercicio público de las virtudes morales. Es el ideal de la república de los filósofos en la que la Verdad reina para que los súbditos puedan alcanzar el Sumo Bien a través del estudio y una vida virtuosa.
En conjunción con esta tradición helenística, los autores cristianos del Alto Medievo propusieron a los gobernantes una Realeza salomónica definida a partir de los libros sapienciales del Antiguo Testamento. Sería ésta una Realeza sapiencial con atribuciones sacerdotales según el paradigma del Rey sacerdote. El modelo de esto son aquellos reyes de Israel, como David y Salomón, presentados como monarcas sabios.
Papers (In English) by Manuel Alejandro Rodríguez de la Peña
Regarding the role of the ruler`s wisdom and learning in political thought, Anthony Black has coined the expression the sapiential idea and pointed out that “the case for giving the wise and important place in government was virtually unanswerable given the belief in rationality endemic in European culture, or at least the literate culture which produced political theory. This belief stemmed from Platonism, Stoicism and their Christianised variations which came to dominate the mental perspectives of late Rome, Byzantium and the Early and High Middle Ages in the West. It was the way to keep the myth of the monarch as the seat of wisdom”.
However, in the eleventh century, the prince’s wisdom, after the short-lived splendor of the Carolingian and Ottonian ages, would remain in a secondary position in the royal ideology. This was logical to a certain extent, since, as a consequence of both the Feudal Revolution and the Gregorian Reform, the new discourse on kingship did not have much place for royal learning.
The Twelfth Century Renaissance completely changed this trend and brought again the sapiential topos to the frontline of political thought. In Norman Sicily and Plantagenet England the medieval royal court not only attracted scholars but also had become a place of science, and the royal patron, when not personally implicated in scholarship, played a key role in the advancement of learning.
To obtain the political legitimacy attached to the Solomonic ideal was crucial for newcomers like the Houses of Plantagenet and Hauteville. The influence of Carolingian models cannot be overestimated here, but we find also new developments like, for instance, the bureaucrat-king or the literate knight topoi.
According to Ernst H. Kantorowicz, no medieval political theology could work without some fiction or some “metaphor of perfection”, and there is every reason to conclude that the political metaphor of Lady Wisdom (Imago Sapientiae) as both a sign of God’s grace and a dispenser of sapiential royal virtues was a particularly powerful one in the Middle Ages .
As a matter of fact, sapiential rulership had been since the origins of civilization just one of the many shapes in which sacral authority (priestly or royal) had embodied. Until the Western reception of Aristotelic "phronesis" in the thirteenth century sapiential kingship was mainly a theological issue. Therefore, here we are going to deal with the rhetorical and theological topos of sapiential rulership as one of the early medieval embodiments of Christian sacral kingship.
Regarding the role of the ruler’s wisdom and learning in medieval political thought, the case for giving the wise an important place in government was virtually unanswerable given the belief in rationality endemic in European culture, or at least the literate culture which produced political theory. This belief stemmed from Platonism, Stoicism and their Christianised variations which came to dominate the mental perspectives of late Rome, Byzantium and the Early and High Middle Ages in the West. It was the way to keep the myth of the monarch as the seat of wisdom.
German Papers/Deutschsprachige Forschungsarbeiten by Manuel Alejandro Rodríguez de la Peña
as the Logos of God, in order to turn the Empire into an image of the Kingdom of God. This Christocentric and eschatological image made the emperor play a role in the history of Salvation. In the second place, Fourth-century sapiential political theology also implied a discourse of an idealized wise emperor who made correct political decisions thanks to his education in the classical tradition. In this regard, rhetoric and eloquence, together with a perfect knowledge of classical literature and some familiarity with the deeds of the heroes of Antiquity were necessary conditions for a good ruler. Lactantius and Eusebius of Caesarea had succeeded in giving a new Christian meaning to the ancient topos of the sage ruler and thus provide Constantine and his successors with a new legitimacy added to military victory.
Papers (En Español) by Manuel Alejandro Rodríguez de la Peña
hombres de saber no es que sirvieran a un Príncipe, es que ellos mismos eran príncipes coronados y unos pocos de entre ellos incluso produjeron además su propia obra escrita, bien como 'auctores' bien
como editores. Fueron 'reges scriptores'. Con el fin de comprender mejor este importante fenómeno hemos analizado de forma conjunta tres cuestiones interrelacionadas: la producción documental cancilleresca,
el mecenazgo y/o recepción regia de libros y, por último, la propia autoría de textos por parte de los monarcas, en particular las llamadas ‘autobiografías soberanas’.
The tremendous royal name the Wise is one of the most favourable and desirable ones which a ruler can obtain. When Alfonso X is nicknamed el Sabio he is sublimated above any other medieval Spanish king. The sapiential royal name has clearly powerful Biblical resonances but also Platonic and Aristotelian. Certainly Alfonso X is an historical figure who deserves the sapiential royal name being the European medieval ruler who made better use of literature and science as political tools. However, this article is not a balance of his cultural and political achievement, but a study in wisdom’s medieval political theology, that is, in the sapiential images of Alfonsine royal power. We will analyze these sapiential images of Alfonsine power in three categories: a/ the Wise King as a clerk-ruler, pious and learned (litteratus); b/ the Wise King as a Philosopher-ruler, teacher of his people (linked to sophia/sapientia topos); c/ the Wise King as a virtuous and prudent ruler (linked to Aristotelic phronesis).
This book focuses on why the diffusion of the political theology of royal wisdom created ‘Solomonic’ princes with intellectual interests all around the medieval West and how these learned rulers changed the face of western Europe through their policies and the cultural power of medieval monarchy.
Princely wisdom narratives have been seen simply as a tool of royal propaganda in the Middle Ages but these narratives were much more than propaganda, being rather a coherent ideology which transformed princely courts, shaped mentalities, and influenced key political decisions.
This cultural power of medieval monarchy was channelled mainly through princely patronage of learning and the arts, but the rise of administrative monarchy and its bureaucracy are equally related to these policies. This can only be understood through a cultural approach to the history of medieval politics, that is, a history of the relationship between knowledge and power in the Middle Ages, a topic much analysed regarding the medieval Church but sometimes neglected in the princely sphere. This volume is a study supplies an important comparative study of the reception in princely courts of a key aspect of European medieval civilization: the ideal of Christian sapiential rulership and its corollary, rationality in government.
This volume is essential reading to for students and scholars interested in understanding the medieval roots of the cultural process which gave rise to the modern state.
This book is an exploration of certain areas of civilization related to the genealogy of what we may call sapiential rulership. These areas are sacral kingship, political ideology, court intelligentsia, rulers’ literacy, and royal patronage of learning. The full context and the impact and scope of the key cultural role played by Ancient Eastern, Classical, and Late Antique kingship will be examined together with the political dimension of royal patronage of culture as a vehicle for royal ideology and propaganda.
This is a study in the history of ideas. We will follow through the centuries the origins and development of a powerful idea in its historical context, be it social, political, or cultural. This idea we will dealt with is the relationship between the exercise of royal power, the religious dimension of kingship and the politics of knowledge. In other words, this is a history of wisdom and knowledge as both a sacral and political phenomenon.
En este ensayo queremos que Dante, “profeta”, filósofo y poeta, haga las veces de Virgilio. Es decir, si Virgilio fue el guía de Dante en el mundo de ultratumba, por nuestra parte tomaremos a Dante por guía para viajar
en el tiempo a la edad de oro de la Cristiandad medieval, ese tiempo que Jacques Le Goff ha bautizado como “la Bella Edad Media”: el siglo XIII y la primera mitad del siglo XIV. Un periodo luminoso (más allá de las sombras propias de toda época de la historia humana) comparable a la Atenas
de Pericles, la Florencia de los Medici o la Roma de Augusto. Nos serviremos de la gigantesca figura de Dante y de su obra inmortal para intentar comprender mejor esa Europa floreciente del año 1300, en particular la compleja cosmovisión cultural, política y espiritual del Medievo latino.
Este ensayo constituye un recorrido exhaustivo por las fuentes de la literatura y la historia de la Antigüedad Clásica para exponer la crueldad sistémica de esa época, y, mediante el análisis de los textos contemporáneos que se sirvieron de modelos antiguos para legitimar sus políticas de violencia, establecer los vínculos que se dieron entre la evocación del mundo clásico y las políticas de terror del mundo contemporáneo.
El primer problema que afronta el historiador de la crueldad es la relativa ausencia de materiales textuales pertenecientes al género que hoy día podríamos llamar ‘literatura de denuncia’. La indignación moral ante el sufrimiento de las víctimas inocentes, si estos eran ajenos a la comunidad política o cultural a la que se pertenecía, es algo que muy raramente encontramos en las fuentes clásicas. Aun así, hay decenas de textos del mundo clásico, además de evidencias arqueológicas y artísticas, que permiten hacer un estudio de la violencia estructural con los débiles que se daba en esas sociedades: masacres de prisioneros desarmados, violencia indiscriminada contra civiles en conflictos bélicos y luchas políticas, violaciones en masa de mujeres, suplicios capitales y tortura judicial, la esclavitud o el abuso sexual y explotación laboral de niños.
homo hominis sacra res su norma absoluta de comportamiento. Algunas de ellos cambiaron el mundo al introducir una ética de la compasión en sus sociedades que modificó actitudes y estructuras, aliviando en no poca medida la tendencia depredadora de sus congéneres. El fin de la esclavitud, del sacrificio humano o de la tortura judicial parten de las semillas que ellos plantaron hace milenios. Esta obra también gira en torno a su lucha épica contra la iniquidad. Es, por así decirlo, una historia de los padres fundadores de la compasión.
En este estudio se pretende demostrar que esta acción de mecenazgo cultural regio se debió, sobre todo, a la recepción del ideal de la Realeza sapiencial proyectado por diversos autores cristianos del período. En sus obras a menudo se entremezclaron dos tipos de Realeza sapiencial: la platónica y la bíblica. La Realeza platónica sería una Realeza sapiencial de corte griego en la cual el gobernante en cuanto que Rey filósofo que ha buscado la Verdad y la ha encontrado por sí mismo, podrá asumir el liderazgo carismático derivado de su dominio de la ciencia del buen gobierno que no consiste en el monopolio de la violencia, como en el caso de la Realeza militar, sino en el ejercicio público de las virtudes morales. Es el ideal de la república de los filósofos en la que la Verdad reina para que los súbditos puedan alcanzar el Sumo Bien a través del estudio y una vida virtuosa.
En conjunción con esta tradición helenística, los autores cristianos del Alto Medievo propusieron a los gobernantes una Realeza salomónica definida a partir de los libros sapienciales del Antiguo Testamento. Sería ésta una Realeza sapiencial con atribuciones sacerdotales según el paradigma del Rey sacerdote. El modelo de esto son aquellos reyes de Israel, como David y Salomón, presentados como monarcas sabios.
Regarding the role of the ruler`s wisdom and learning in political thought, Anthony Black has coined the expression the sapiential idea and pointed out that “the case for giving the wise and important place in government was virtually unanswerable given the belief in rationality endemic in European culture, or at least the literate culture which produced political theory. This belief stemmed from Platonism, Stoicism and their Christianised variations which came to dominate the mental perspectives of late Rome, Byzantium and the Early and High Middle Ages in the West. It was the way to keep the myth of the monarch as the seat of wisdom”.
However, in the eleventh century, the prince’s wisdom, after the short-lived splendor of the Carolingian and Ottonian ages, would remain in a secondary position in the royal ideology. This was logical to a certain extent, since, as a consequence of both the Feudal Revolution and the Gregorian Reform, the new discourse on kingship did not have much place for royal learning.
The Twelfth Century Renaissance completely changed this trend and brought again the sapiential topos to the frontline of political thought. In Norman Sicily and Plantagenet England the medieval royal court not only attracted scholars but also had become a place of science, and the royal patron, when not personally implicated in scholarship, played a key role in the advancement of learning.
To obtain the political legitimacy attached to the Solomonic ideal was crucial for newcomers like the Houses of Plantagenet and Hauteville. The influence of Carolingian models cannot be overestimated here, but we find also new developments like, for instance, the bureaucrat-king or the literate knight topoi.
According to Ernst H. Kantorowicz, no medieval political theology could work without some fiction or some “metaphor of perfection”, and there is every reason to conclude that the political metaphor of Lady Wisdom (Imago Sapientiae) as both a sign of God’s grace and a dispenser of sapiential royal virtues was a particularly powerful one in the Middle Ages .
As a matter of fact, sapiential rulership had been since the origins of civilization just one of the many shapes in which sacral authority (priestly or royal) had embodied. Until the Western reception of Aristotelic "phronesis" in the thirteenth century sapiential kingship was mainly a theological issue. Therefore, here we are going to deal with the rhetorical and theological topos of sapiential rulership as one of the early medieval embodiments of Christian sacral kingship.
Regarding the role of the ruler’s wisdom and learning in medieval political thought, the case for giving the wise an important place in government was virtually unanswerable given the belief in rationality endemic in European culture, or at least the literate culture which produced political theory. This belief stemmed from Platonism, Stoicism and their Christianised variations which came to dominate the mental perspectives of late Rome, Byzantium and the Early and High Middle Ages in the West. It was the way to keep the myth of the monarch as the seat of wisdom.
as the Logos of God, in order to turn the Empire into an image of the Kingdom of God. This Christocentric and eschatological image made the emperor play a role in the history of Salvation. In the second place, Fourth-century sapiential political theology also implied a discourse of an idealized wise emperor who made correct political decisions thanks to his education in the classical tradition. In this regard, rhetoric and eloquence, together with a perfect knowledge of classical literature and some familiarity with the deeds of the heroes of Antiquity were necessary conditions for a good ruler. Lactantius and Eusebius of Caesarea had succeeded in giving a new Christian meaning to the ancient topos of the sage ruler and thus provide Constantine and his successors with a new legitimacy added to military victory.
hombres de saber no es que sirvieran a un Príncipe, es que ellos mismos eran príncipes coronados y unos pocos de entre ellos incluso produjeron además su propia obra escrita, bien como 'auctores' bien
como editores. Fueron 'reges scriptores'. Con el fin de comprender mejor este importante fenómeno hemos analizado de forma conjunta tres cuestiones interrelacionadas: la producción documental cancilleresca,
el mecenazgo y/o recepción regia de libros y, por último, la propia autoría de textos por parte de los monarcas, en particular las llamadas ‘autobiografías soberanas’.
The tremendous royal name the Wise is one of the most favourable and desirable ones which a ruler can obtain. When Alfonso X is nicknamed el Sabio he is sublimated above any other medieval Spanish king. The sapiential royal name has clearly powerful Biblical resonances but also Platonic and Aristotelian. Certainly Alfonso X is an historical figure who deserves the sapiential royal name being the European medieval ruler who made better use of literature and science as political tools. However, this article is not a balance of his cultural and political achievement, but a study in wisdom’s medieval political theology, that is, in the sapiential images of Alfonsine royal power. We will analyze these sapiential images of Alfonsine power in three categories: a/ the Wise King as a clerk-ruler, pious and learned (litteratus); b/ the Wise King as a Philosopher-ruler, teacher of his people (linked to sophia/sapientia topos); c/ the Wise King as a virtuous and prudent ruler (linked to Aristotelic phronesis).
power or land and power but to a certain degree this was true. Most literate medieval rulers perceived books and libraries with reverence. The libraries reunited by Germanic kings and Carolingian and Ottonian Emperors followed a monastic or Episcopal model, given that the Late Roman palace library tradition had fallen into oblivion. However, most of the Feudal royal libraries resembled that of the nobility. The so-called Renaissance of the Twelfth Century started to modify this trend and the rulers of the Latin West became “clerical” kings in possession of ever-growing libraries.
some of them being themselves engaged in intellectual activity. As a consequence there was a fruitful link between Kingship and the pursuit of wisdom in many fields ranging from astronomy to chronicling, poetry and music, including the royal foundation of
universities and the patronage of troubadours and scholars. This significant continuity in the sapiential profile of so many Aragonese kings is unique in the Medieval West and can only be compared to contemporary Plantagenet and Hohenstaufen dynastic cultural achievements.
de sociedad de frontera sacudida por una violencia permanente marcada por la presencia del Islam. Ciertamente, no existe otro lugar en el Occidente latino medieval que presente al observador características más similares a las de la Península Ibérica de los tiempos de la Reconquista. Ello sobre todo debido a la presencia continuada y ciertamente agresiva de los musulmanes en el sur de la Península Itálica, pero también al papel pionero de la cronística benedictina del Mezzogiorno lombardo en la creación de una narrativa bélica que sacralizaba la guerra contra el Islam, configurando topoi literarios y teológicos que tendrán una amplia recepción posterior en el imaginario y en el discurso de la Primera Cruzada, además de presentar interesantes paralelismos con ideas formuladas al respecto de la guerra santa en las crónicas de los primeros tiempos de la Reconquista.
Él mismo hizo un enorme esfuerzo personal por cultivarse en todos los saberes a pesar de su analfabetismo inicial, sacando tiempo entre batalla y cacería para estudiar por las noches el cálculo y la gramática. En efecto, nada muestra más, a juicio de Christopher Dawson, “la grandeza real de su carácter que el celo con que este guerrero inculto se lanzó a la empresa de restaurar la enseñanza en sus dominios”, pero sin intentar “imitar simiescamente las maneras de un césar romano o bizantino” .
Tal y como intentaremos probar en este trabajo, este ingente esfuerzo de mecenazgo cultural que dio origen a las sublimes realizaciones artísticas y literarias del renacimiento carolingio, tuvo su origen en un proyecto ideológico. Un proyecto ideológico cuyo puntal era una teología política sapiencial de la Realeza cristiana. Este paradigma teológico-político partía de una premisa básica: Carlomagno tenía que alcanzar la sabiduría (intelectual, prudencial y moral) si quería alcanzar la dignitas de un verdadero príncipe cristiano y dejar de ser el caudillo coronado de una horda de bárbaros
Jornadas organizadas por el Instituto CEU de Estudios Históricos y la Fundación Villacisneros, con la colaboración de la Real Academia de Doctores de España y el Colegio Mayor Universitarios San Pablo. 22, 23 y 24 de octubre de 2019, Madrid.
The Conference is the final meeting of the project: Extra Ecclesiam: el Papado medieval y las fronteras de la Cristiandad. MPFI22GC. Convocatoria de Ayudas para Proyectos de Líneas Estratégicas Identitarias CEU 2022-2023.
Follow it via Zoom:
Thursday:
https://fusp-ceu.zoom.us/j/84868861469
Password: 951281
Friday:
https://fusp-ceu.zoom.us/j/86897564642
Password: 322083