Charlemagne was born on April 2nd of the year 742 to Pepin the Short and Queen Bertrada. As the first eleven years of his life are not documented, his place of birth remains unknown. It is known, however, that Charlemagne was of German blood and speech. Charlemagne loved books, and through them mastered Latin and Greek. In 771, his brother Carloman died, deeming Charlemagne, at age twenty nine, the sole ruler of the Franks. Two years later, he received an urgent appeal for aid against the Lombard Desiderius, who was invading the Papal States, from Pope Hadrian II. Charlemagne besieged and claimed Pavia, assumed the crown of Lombardy, confirmed the Donation of Pepin, and “accepted the role of protector of the

In conclusion, it may justly be said that Charlemagne placed immense value on the importance of education, and also on the importance of Christianity as the dominant religion. His world views may be summarized by his invariable conception that the Church, the State, and education should all be intertwined (Rowling 116). Upon observing the extents his took to preserve such values, it would be wrong to mention the name Charlemagne without pronouncing his rightfully earned nickname, ‘The Great.’

Charlemagne placed immense value on the acceptance, adherence, and excellence of Christianity. He possessed a deep interest in theology, and was especially concerned with two specific issues, including the nature of Christ, and the topic of iconoclasm. The public debate concerning the nature of Christ led to a heresy known as adoptionism, which was the following: “How can Christ be both man and G-d” (Winston 93)? Charlemagne wanted to end this heresy, and, therefore, called a council meeting of bishops at Ragensburg. “On the agenda: adoptionism” (Winston 94). Driven by his devotion to G-d, Charlemagne recalled this same issue for debate at The Council of Frankfurt, in 794. Charlemagne chaired this meeting, and concluded that “the Son of G-d became the Son of Man and by virtue his divine nature was born the Son of G-d, by virtue his human nature, the Son of Man ” (Winston 94). Thus, he concluded that G-d was both true G-d and true Man. (Winston 94) The second issue with which Charlemagne was deeply concerned was that which preceded iconoclasm. “How should Christians react to images” (Rowling 45)? The Judaic Old Testament provides the answer that “Thou shalt make no graven images” (Exodus 20:2). Early Christianity had adopted this same notion, but as the Church developed, so did the replication of its holy figures through iconic imagery. Charlemagne, obviously a devout and loyal Christian, wanted to eliminate this widespread presence of icons, and, therefore, encouraged iconoclasm. He considered himself to be “a defender of the Church, a priest-king whose anointment ma

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