Thomas More

Sir Thomas More (7 February 1478 – 6 July 1535), venerated in the Catholic Church as a martyr and saint, was an English lawyer, judge, social philosopher, author, statesman, theologian and Renaissance humanist. He also served Henry VIII as Lord Chancellor from October 1529 to May 1532. He wrote Utopia, published in 1516, which describes the political system of an imaginary island state.

More opposed the Protestant Reformation, directing polemics against the theology of Martin Luther, Huldrych Zwingli and William Tyndale. More also opposed Henry VIII's separation from the Catholic Church, refusing to acknowledge Henry as supreme head of the Church of England and the annulment of his marriage to Catherine of Aragon. After refusing to take the Oath of Supremacy, More was convicted of treason on what he stated was false evidence, and was executed. At his execution, he was reported to have said: "I die the King's good servant, and God's first."

Pope Pius XI canonised More in 1935 as a martyr. Pope John Paul II in 2000 declared him the patron saint of statesmen and politicians. In his proclamation the pope stated: "It can be said that he demonstrated in a singular way the value of a moral conscience ... even if, in his actions against heretics, he reflected the limits of the culture of his time".

Born in the City of London, on 7 February 1478, Thomas More was the son of Sir John More (a successful lawyer and later a judge) and his wife Agnes (née Graunger). John More lived most of his life in Milk Street, London and, from this, many biographers (starting in the seventeenth century with More's great-grandson Cresacre More (1572–1649), the youngest son and eventual heir of Thomas More II) have asserted, without confirmation, that this was the place of Thomas More's birth. No contemporary biographer recorded this. He was the second of six children. More was educated at St. Anthony's School, then considered one of London's best schools. From 1490 to 1492, More served John Morton, the Archbishop of Canterbury and Lord Chancellor of England, as a household page.

Morton enthusiastically supported the "New Learning" (scholarship which was later known as "humanism" or "London humanism"), and thought highly of the young More. Believing that More had great potential, Morton nominated him for a place at the University of Oxford, either in St. Mary Hall or Canterbury College, both now defunct.

More began his studies at Oxford in 1492. He received a classical education studying under Thomas Linacre and William Grocyn, and he became proficient in both Latin and Greek. More left Oxford after only two years—at his father's insistence—to begin legal training in London at New Inn, one of the Inns of Chancery. In 1496, More became a student at Lincoln's Inn, one of the Inns of Court, where he remained until 1502, when he was called to the bar.

A noted linguist, More could speak and banter in Latin with the same facility as in English, and had competency in Greek and several other languages. He wrote and translated poetry. He was particularly influenced by Pico della Mirandola and translated the Life of Pico into English.

According to his friend, the theologian Desiderius Erasmus of Rotterdam, More once seriously contemplated abandoning his legal career to become a monk. Between 1503 and 1504 More lived near the Carthusian monastery outside the walls of London and joined in the monks' spiritual exercises. Although he deeply admired their piety, More ultimately decided to remain a layman, standing for election to Parliament in 1504 and marrying the following year.

More continued ascetic practices for the rest of his life, such as wearing a hair shirt next to his skin and occasionally engaging in self-flagellation. A tradition of the Third Order of Saint Francis honours More as a member of that Order on their calendar of saints.

More married Joanna "Jane" Colt, the eldest daughter of John Colt of Essex in 1505. In that year he leased a portion of a house known as the Old Barge (originally there had been a wharf nearby serving the Walbrook river) on Bucklersbury, St Stephen Walbrook parish, London. Eight years later he took over the rest of the house and in total he lived there for almost 20 years, until his move to Chelsea in 1525. Erasmus reported that More wanted to give his young wife a better education than she had previously received at home, and tutored her in music and literature. The couple had four children: Margaret, Elizabeth, Cecily, and John. Jane died in 1511.

Going "against friends' advice and common custom," within 30 days, More had married one of the many eligible women among his wide circle of friends. He chose Alice Middleton, a widow, to head his household and care for his small children. The speed of the marriage was so unusual that More had to get a dispensation from the banns of marriage, which, due to his good public reputation, he easily obtained.

Concerning More's personality, Erasmus gave a consistent portrait over a period of 35 years.

Soon after meeting the young lawyer More, who became his best friend and invited Erasmus into his household, Erasmus reported in 1500 "Did nature ever invent anything kinder, sweeter or more harmonious than the character of Thomas More?". In 1519, he wrote that More was "born and designed for friendship; no one is more open-hearted in making friends or more tenacious in keeping them." In 1535, after More's execution, Erasmus wrote that More "never bore ill-intent towards anyone":

In 1504, More was elected to Parliament to represent Great Yarmouth, and in 1510 began representing London.

More first attracted public attention by his conduct in the parliament of 1504, by his daring opposition to the King's demand for money. King Henry VII was entitled, according to feudal laws, to a grant on occasion of his daughter Margaret Tudor's marriage to James IV of Scotland. But he came to the House of Commons for a much larger sum than he intended to give with his daughter. The members, unwilling as they were to vote the money, were afraid to offend the King, until the silence was broken by More, whose speech is said to have moved the house to reduce the subsidy of three-fifteenths which the Government had demanded to £30,000. One of the chamberlains went and told his master that he had been thwarted by a beardless boy. Henry never forgave the audacity; but, for the moment, the only revenge he could take was upon More's father, whom upon some pretext he threw into the Tower, and he only released him upon payment of a fine of £100. Thomas More even found it advisable to withdraw from public life into obscurity.

Henry died in 1509 and was succeeded by his son, who became King Henry VIII.

From 1510, More served as one of the two undersheriffs of the City of London, a position of considerable responsibility in which he earned a reputation as an honest and effective public servant. Interested in public health, he became a Commissioner for Sewers in 1514. More became Master of Requests in 1514, the same year in which he was appointed as a Privy Counsellor. After undertaking a diplomatic mission to the Holy Roman Emperor, Charles V, accompanying Thomas Wolsey, Cardinal Archbishop of York, to Calais (for the Field of the Cloth of Gold) and Bruges, More was knighted and made under-treasurer of the Exchequer in 1521.

As secretary and personal adviser to Henry VIII, More became increasingly influential: welcoming foreign diplomats, drafting official documents, attending the court of the Star Chamber for his legal prowess but delegated to judge in the under-court for 'poor man's cases' and serving as a liaison between the King and Lord Chancellor Wolsey. More later served as High Steward for the Universities of Oxford and Cambridge.

After Wolsey fell, More succeeded to the office of Lord Chancellor (the chief government minister) in 1529; this was the highest official responsible for equity and common law, including contracts and royal household cases, and some misdemeanour appeals. He dispatched cases with unprecedented rapidity. Putting into effect his proposals for public sanitation that he had first suggested in Utopia, in 1532 he was responsible for introducing into law the Statute of Sewers (23 Henry VIII, cap.5).

As Lord Chancellor he was a member (and probably the Presiding Judge at the court when present, who spoke last and cast the deciding vote in case of ties) of the Court of the Star Chamber, an appeals court on civil and criminal matters, including riot and sedition, that was the final appeal in dissenter's trials.

No foreign wars were fought in the time he was Lord Chancellor.

More supported the Catholic Church and saw the Protestant Reformation as heresy, a threat to the unity of both church and society. More believed in the theology, argumentation, and ecclesiastical laws of the church, and "heard Luther's call to destroy the Catholic Church as a call to war."

Heresy was the single most time-consuming issue Thomas More dealt with in his chancellorship, and probably in the whole of the last ten years of his life.

More wrote a series of books and pamphlets in English and Latin to respond to Protestants, and in his official capacities took action against the illegal book trade, notably fronting a diplomatically-sensitive raid in 1525 of the Hanseatic Merchants in the Steelyard in his role as chancellor of the Duchy of Lancaster and given his diplomatic experience negotiating with the Hanse.

More wrote several books against the first edition of William Tyndale's English translation of the New Testament. More wrote the Dialogue concerning Heresies (1529), Tyndale responded with An Answer to Sir T. More's Dialogue (1530), and More replied with his Confutation of Tyndale's Answer (1532). More also wrote or contributed to several other anti-Lutheran books.

One of More's criticisms of the initial Tyndale translation was that despite claiming to be in the vernacular, Tyndale had employed numerous neologisms: for example, Jehovah, scapegoat, Passover, atonement, mercy seat, shewbread. More also accused Tyndale of deliberately avoiding common translations in favour of biased words: such as using the emotion love instead of the practical action charity for Greek agape, using the neologism senior instead of priest for the Greek presbyteros (Tyndale changed this to elder), and the Latinate congregation instead of church. Tyndale's Bibles include text other than the scriptures: some of Tyndale's prefaces were direct translations of Martin Luther, and it included marginal glosses which challenged Catholic doctrine.

One notable exchange occurred over More's attack on Tyndale's use of congregation. Tyndale pointed out that he was following "your darling" Erasmus' Latin translation of ecclesia into congregatio. More replied that Erasmus needed to coin congregatio because there was no good Latin word, while English had the perfectly fine church, but that the intent and theology under the words were all important:

I have not contended with Erasmus my darling, because I found no such malicious intent with Erasmus my darling, as I find with Tyndale. For had I found with Erasmus my darling the cunning intent and purpose that I find in Tyndale: Erasmus my darling should be no more my darling. But I find in Erasmus my darling that he detests and abhors the errors and heresies that Tyndale plainly teaches and abides by and therefore Erasmus my darling shall be my dear darling still. And surely if Tyndale had either never taught them, or yet had the grace to revoke them: then should Tyndale be my dear darling too. But while he holds such heresies still I cannot take for my darling him that the devil takes for his darling.

As the conflict over supremacy between the papacy and the king reached its peak, More continued to remain steadfast in supporting the supremacy of the Pope as Successor of Peter over that of the King of England. Parliament's reinstatement of the charge of praemunire in 1529 had made it a crime to support in public or office the claim of any authority outside the realm (such as the papacy) to have a legal jurisdiction superior to the king's.

In 1530, More refused to sign a letter by the leading English churchmen and aristocrats asking Pope Clement VII to annul Henry's marriage to Catherine of Aragon, and also quarrelled with Henry VIII over the heresy laws. In 1531, a royal decree required the clergy to take an oath acknowledging the King as Supreme Head of the Church of England. The bishops at the Convocation of Canterbury in 1532 agreed to sign the Oath but only under threat of prosecution for praemunire and only after these words were added: "as far as the law of Christ allows".

This was considered to be the final Submission of the Clergy. Cardinal John Fisher and some other clergy refused to sign. Henry purged most clergy who supported the papal stance from senior positions in the church. More continued to refuse to sign the Oath of Supremacy and did not agree to support the annulment of Henry's marriage to Catherine. However, he did not openly reject the King's actions and kept his opinions private.

On 16 May 1532, More resigned from his role as Chancellor but remained in Henry's favour despite his refusal. His decision to resign was caused by the decision of the convocation of the English Church, which was under intense royal threat, on the day before.

The English establishment initially regarded Protestants (and Anabaptists) as akin to the Lollards and Hussites whose heresies fed their sedition. Ambassador to Charles V Cuthbert Tunstall called Lutheranism the "foster-child" of the Wycliffite heresy that had underpinned Lollardy.

Thomas More, as lord chancellor [1529–1532], was in effect the first port of call for those arrested in London on suspicion of heresy, and he took the initial decisions about whether to release them, where to imprison them, or to which bishop to send them. He can be connected with police or judicial proceedings against around forty suspected or convicted heretics in the years 1529–33. Even today, opinions on the extent and nature of More's prosecution of heretics remain varied. He is portrayed in A Man for All Seasons as an urbane hero of conscience, for example, and in Wolf Hall as a "mere dessicated [sic] fanatic."