The Controversial Sir Thomas More

1985 ◽  
Vol 36 (4) ◽  
pp. 535-569 ◽  
Author(s):  
Brendan Bradshaw
Keyword(s):  
Thomas More ◽  
Leading Role ◽  
The Reformation ◽  
Sir Thomas More ◽  
Lord Chancellor ◽  
The Church ◽  
Public Career

Perhaps the most notable achievement of the so-called renaissance in Morean studies in recent years has been to provide the historiography with a new focus, namely the phase of More's career that begins in the aftermath of Utopia (1516) and concludes with his imprisonment in 1534. Hitherto, interest in that period was confined largely to the domestic scene celebrated in Holbein's famous portrait and drawings, the household at Chelsea as a centre of humanist culture, Christian piety and cosy family virtue. Yet this was the period of More's public career in which he served as a councillor to Henry vm and in a number of major administrative posts before his elevation to succeed Cardinal Wolsey as lord chancellor in 1529. It was also the period in which he assumed a leading role in the campaign against the Reformation in England, partly as a prosecutor of heresy on behalf of the Crown, but more spectacularly as a polemicist, specifically commissioned by the Church to defend orthodox doctrine against the challenge of the reformers – a task on which he expended some million words in the period between his tract against Luther in 1523 and the changed circumstances which induced a more devotional literary mode in the much acclaimed Tower Works.

Saint or Schemer? The 1527 Heresy Trial of Thomas Bilney Reconsidered

1989 ◽  
Vol 40 (2) ◽  
pp. 219-238 ◽  
Author(s):  
Greg Walker
Keyword(s):  
Catholic Church ◽  
Ambiguous Figure ◽  
Thomas More ◽  
John Foxe ◽  
Significant Figure ◽  
The Reformation ◽  
Sir Thomas More ◽  
The Church ◽  
The Catholic Church

On 8 December 1527 two scholars, Thomas Bilney and Thomas Arthur, carried penitential faggots at St Paul's Cross as a token of abjuration of heresy. With this act both men formally cleansed their souls and brought about their reconciliation with the Church. Far from being the end of a story, however, this ceremony proved to be the beginning of a controversy which has survived until the present day. For Thomas Bilney subsequently renounced his abjuration and became a significant figure in the early Reformation in England, eventually dying at the stake as a relapsed heretic in 1531. And yet, despite the importance attributed to him as a reformer, Bilney is now, as he was then, an ambiguous figure whose relationship with the Catholic Church and precise beliefs have never been conclusively determined. Many writers have claimed Bilney as a champion of their particular causes or have sought to identify his place in the wider movements of the Reformation. For the Protestant John Foxe he was a martyr, albeit a flawed one, for the reformed faith, who refused to the last to be intimidated into a second abjuration. For Sir Thomas More, in somewhat mischievous mood, he was a Catholic saint brought to realise the error of his ways at the stake and reconciled to the Church with almost his last breath.

The Public Career of Sir Thomas More

1981 ◽  
Vol 86 (5) ◽  
pp. 1087
Author(s):  
Barrett L. Beer ◽  
J. A. Guy
Keyword(s):  
Thomas More ◽  
The Public ◽  
Sir Thomas More ◽  
Public Career

Invective and Discernment in Martin Luther, D. Erasmus, and Thomas More

2005 ◽  
Vol 98 (4) ◽  
pp. 469-488 ◽  
Author(s):  
Constance M. Furey
Keyword(s):  
Sixteenth Century ◽  
Martin Luther ◽  
Desiderius Erasmus ◽  
Thomas More ◽  
The Real ◽  
Modern Reader ◽  
The Bible ◽  
Simple Question ◽  
Lord Chancellor ◽  
The Church

The scathing insults that fill texts by sixteenth-century Christian reformers can shock even a jaded modern reader. In the prefatory letter to the Babylonian Captivity of the Church (1520), for example, Martin Luther begins by wishing for “grace and peace in Christ” before launching his attack on the “brainless and illiterate beast in papist form” and its “whole filthy pack of … asses,” and concludes by exhorting his reader to rise up against the Catholic hierarchy: “Continue courageously, noble sir; in this way the disgrace of the Bohemian name will be abolished, and the sludge of the harlot's lies and whoring shall again be taken up in her breast.” Or consider the nasty invectives by the English Lord Chancellor and future Catholic martyr, Thomas More, against not only Luther but also Matthew Tyndale, who translated the Bible into English. More calls these men the “devil's disciples”: Luther “a pimp, an apostate, a rustic, and a friar”; and Tyndale “a babbler, and a devil's ape.” Even Desiderius Erasmus, the erudite Catholic humanist, filled his writings with insults both satirical and blunt and proclaimed that theologians “are more stupid than any pig” (sue stupidiores). Fierce words commonly appear in the midst of religious controversies, and one may choose to skim past this hyperbolic outrage in search of the real message. Insulting rhetoric, however, does provide a sensitive barometer of religious concerns in the sixteenth century and yields unexpectedly complex answers to a simple question. What does negative speech accomplish?

scholarly journals Reformation and the end of Christendom: two visions

Holiness ◽  
2020 ◽  
Vol 3 (2) ◽  
pp. 161-180
Author(s):  
Eamon Duffy
Keyword(s):  
English Reformation ◽  
Thomas More ◽  
Complex Dimensions ◽  
The Reformation ◽  
The Church

AbstractThis article reveals the complex dimensions which make it impossible to speak singularly of ‘the Reformation’. Martin Luther's reforming activity gave rise to conflicting visions of the Church, which are impossible now to resolve. The article traces the trajectory of the English Reformation through the figures of Thomas More and William Tyndale. Although both convinced of the need for reform, More was opposed to Tyndale's approach, which he perceived would lead to the breakdown of order into anarchy. The outworking of this signals the end of Christendom, and has led to continuing mutual incompatibility.

Folly

2015 ◽  
Author(s):  
Greg Walker
Keyword(s):  
Thomas More ◽  
Modern Culture ◽  
Sir Thomas More ◽  
Royal Supremacy ◽  
John Heywood ◽  
Public Career

According to the chronicler Edward Hall, the execution of Sir Thomas More, who was sentenced to die on the gallows for refusing to acknowledge the Royal Supremacy, was characterized by a characteristically frivolous lack of decorum on the part of More himself, most notably on the scaffold itself. Both More’s evangelical opponents and his catholic allies noted his merry disposition. This article examines how the ideas of mirth and folly are woven through both More’s public career and the life of his close contemporary and nephew, the Catholic writer and playwright John Heywood. It considers the two men’s adoption and adaptation of classical and medieval notions of foolishness and comedy for their own ends in the dangerous years of Henry VIII’s Reformation. To understand More’s alleged lapse in judgment during his own execution and what this might suggest about the uses of mirth in pre-modern culture more generally, the article analyzes it in the context of his attitude towards theater and hisUtopiaas a satire for and of humanists.

Sir Thomas More's Connection with the Roper Family

PMLA ◽  
1932 ◽  
Vol 47 (2) ◽  
pp. 523-533
Author(s):  
Pearl Hogrefe
Keyword(s):  
Thomas More ◽  
Sir Thomas More ◽  
Lord Chancellor ◽  
Business Relations

William Roper, son-in-law of Sir Thomas More, is one of those people who seem overshadowed by associates. He is usually mentioned as the son-in-law of the Lord Chancellor, or as the husband of More's brilliant daughter, Margaret. The origin of his connection with the More family is dismissed in the DNB by the statement: “His legal duties apparently brought him to the notice of Sir Thomas More, and about 1525 he married More's accomplished daughter, Margaret.” But in fact the Ropers were people of some financial and professional importance in their own right; and according to documents of the period, the Ropers and the Mores had legal and other business relations for many years before the intermarriage between the two families.

Catholicism, Kinship and the Public Memory of Sir Thomas More

2002 ◽  
Vol 53 (3) ◽  
pp. 476-509 ◽  
Author(s):  
MICHAEL QUESTIER
Keyword(s):  
Early Modern ◽  
Early Modern Period ◽  
Thomas More ◽  
Family Networks ◽  
The Public ◽  
Religious Issues ◽  
Modern Period ◽  
Sir Thomas More ◽  
Group A ◽  
Lord Chancellor

Historians are now particularly aware that kinship had political and social resonances in the early modern period. Historians of English Catholicism in this same period have always stressed that a web of family networks helped to sustain the English Catholic community within its harsh post-Reformation environment. But how exactly did this happen, particularly when Catholicism in England was so diverse, and when Catholics were often deeply divided over key political and religious issues? In this essay I examine how these relationships worked for one significant kinship group, a set of people descended from or related to the Henrician Lord Chancellor, Sir Thomas More, and thus how they affected Catholicism's political and ecclesial expressions of itself. I argue that in doing this, we can begin not only to reveal how far religious continuity depended on or was influenced by kinship, but also to describe some of the ways in which post-Reformation Catholicism was defined and perceived.

Book Review: The Public Career of Sir Thomas More

1982 ◽  
Vol 79 (1) ◽  
pp. 165-166
Author(s):  
E. Glenn Hinson
Keyword(s):  
Thomas More ◽  
The Public ◽  
Sir Thomas More ◽  
Public Career
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