Pedro Sainz Rodríguez

The recorded working language is Spanish. The field of work recorded is Spanish literature and hispanism. Places of work recorded in the authority are Madrid. Residence is recorded at Avenida de América, Madrid. Employment is recorded with Universidad Central. Positions recorded include minister of National Education and Member of the Cortes republicanas. Distinctions recorded are Grand Cross of the Order of Charles III and Concurso Nacional de Literatura (Spain, 1923-1973).

• Honorific Prefix — The Most Excellent • Name — Pedro Sainz Rodríguez • Born — 14 January 1897 • Birthplace — Madrid, Spain • Died — 14 December 1986 • Place of death — Madrid, Spain

Sainz Rodríguez first came to prominence as a philology academic and a disciple of Marcelino Menéndez y Pelayo. He became noted as an expert in 'Golden Age' mysticism and a defender of traditional Catholicism. He argued that Spain had become decadent because of an invasion of liberalism into the ruling classes from the 18th Century onwards and called for a return to the ideals of Catholicism and the heroic spirit of Don Quixote. His 1925 work, La evolución de las ideas sobre la decadencia española y otros estudios de crítica literaria, became one of the most widely read books on the theme of the decline of Spain, a popular theme for rightist authors at the time.

As a friend of Franco he was instrumental in convincing him to join in the coup attempt of José Sanjurjo, Emilio Mola and other right-wing generals that led to the Spanish Civil War. A close associate of Mola, he shared his ally's belief that Franco's tenure at the head of the nationalists would be a short one designed only to take advantage of Franco's personal popularity. Despite his personal reservations about his leadership, Sainz Rodríguez was appointed Minister of Education in 1938 as part of Franco's first cabinet. During his time in office Sainz Rodríguez ensured that Spanish education would once again be dominated by the Church. As a cabinet Minister he took the lead in attacking the Constitutional proposals put forward by the Falangist hard-line of Manuel Hedilla, Dionisio Ridruejo, Agustín Aznar and Fernando González Vélez which sought to build Spain into a party state along the lines of Fascist Italy and Nazi Germany. Sainz Rodríguez was supported in his opposition by Franco and both Aznar and González Vélez were imprisoned for their part in the proposal. Unsurprisingly Sainz Rodríguez became a target of abuse from the Falangists and, damaged by the criticism, he requested his own removal from office in April 1939. Despite this he did not last long in his position, being replaced in 1939 by José Ibáñez Martín.

Sainz Rodríguez drifted from the government and in 1943 was involved in a plot with Generals Antonio Aranda and Luis Orgaz Yoldi, who intended to restore the monarchy with a coup. Ultimately, however, nothing came of that initiative. However, he remained committed to monarchism and, along with Spanish Confederation of the Autonomous Right leader José María Gil-Robles y Quiñones and the author Eugenio Vegas Latapié, he was one of the three main consellors of Juan. During the Second World War, he was also a regular contact of Samuel Hoare, whose role was to keep Spain from joining the Axis powers. Increasingly distant from Franco, he was even accused by el caudillo of organising international criticism of Spain in a Masonic plot with Santiago Montero Díaz, a dissident from the Falange wing although Sainz Rodríguez had no link. Despite the lack of evidence, Franco would keep repeating his allegations of Freemasonry against Sainz Rodríguez. Indeed, when the staunch Falangist Mauricio Carlavilla produced the book Anti-España 1959, which criticised the monarchist cause as a tool of Freemasonry, Franco indicated to Juan that he shared many of its views because of the prominence of Sainz Rodríguez in monarchism. Juan, however, rejected Franco's opinions and retained Sainz Rodríguez as a close advisor.

Sainz Rodríguez became noted as a prolific writer on the history of spirituality in Spain, producing such works as Historica de la literatura mística en España (1984) and the four volume Antología de la literatura espiritual español (1980–1985). His autobiography came out after Franco's death and reflected the deterioration between Franco and himself. Indeed, in keeping with the memoirs of many of his contemporaries, it largely dismissed El Caudillo as a bland and mediocre individual.