Drawing on a variety of More’s late writings, this collection provides even readers lacking a background in Renaissance humanism or history with a rich introduction to a startlingly modern man of spiritual principle. Thomas More is perhaps most familiar to us from his courageous struggle with Henry VIII, unforgettably portrayed in Robert Bolt’s classic, A Man for All Seasons. But that final struggle, which ended in his execution for treason, was only the crowning act in a life that he had devoted to God long before. In the first selection in decades made for the general reader from his collected works, this volume traces More’s journey of moral conviction in his own words and writings. Also included is the famous “Life of Sir Thomas More,” written by his son-in-law, William Roper. In the annals of spirituality certain books stand out both for their historical importance and for their continued relevance. The Vintage Spiritual Classics series offers the greatest of these works in authoritative new editions, with specially commissioned essays by noted contemporary commentators. Filled with eloquence and fresh insight, encouragement and solace, Vintage Spiritual Classics are incomparable resources for all readers who seek a more substantive understanding of mankind's relation to the divine.
Utopia is a work of fiction and political philosophy by Thomas More. The book is a frame narrative primarily depicting a fictional island society and its religious, social and political customs. There is no private property on Utopia, with goods being stored in warehouses and people requesting what they need. There are also no locks on the doors of the houses, which are rotated between the citizens every ten years. Agriculture is the most important job on the island. Every person is taught it and must live in the countryside, farming for two years at a time, with women doing the same work as men. Parallel to this, every citizen must learn at least one of the other essential trades: weaving (mainly done by the women), carpentry, metalsmithing and masonry. There is deliberate simplicity about these trades; for instance, all people wear the same types of simple clothes and there are no dressmakers making fine apparel. All able-bodied citizens must work; thus unemployment is eradicated, and the length of the working day can be minimised: the people only have to work six hours a day (although many willingly work for longer). More does allow scholars in his society to become the ruling officials or priests, people picked during their primary education for their ability to learn. All other citizens are however encouraged to apply themselves to learning in their leisure time. Slavery is a feature of Utopian life and it is reported that every household has two slaves. The slaves are either from other countries or are the Utopian criminals. These criminals are weighed down with chains made out of gold. The gold is part of the community wealth of the country, and fettering criminals with it or using it for shameful things like chamber pots gives the citizens a healthy dislike of it. It also makes it difficult to steal as it is in plain view. The wealth, though, is of little importance and is only good for buying commodities from foreign nations or bribing these nations to fight each other. Slaves are periodically released for good behaviour. Jewels are worn by children, who finally give them up as they mature. Other significant innovations of Utopia include: a welfare state with free hospitals, euthanasia permissible by the state, priests being allowed to marry, divorce permitted, premarital sex punished by a lifetime of enforced celibacy and adultery being punished by enslavement. Meals are taken in community dining halls and the job of feeding the population is given to a different household in turn. Although all are fed the same, Raphael explains that the old and the administrators are given the best of the food. Travel on the island is only permitted with an internal passport and any people found without a passport are, on a first occasion, returned in disgrace, but after a second offence they are placed in slavery. In addition, there are no lawyers and the law is made deliberately simple, as all should understand it.
Utopia (Libellus vere aureus, nec minus salutaris quam festivus, de optimo rei publicae statu deque nova insula Utopia) is a work of fiction and socio-political satire by Thomas More (1478-1535) published in 1516 in Latin. The book is a frame narrative primarily depicting a fictional island society and its religious, social and political customs. Many aspects of More's description of Utopia are reminiscent of life in monasteries. Utopia was begun while More was an envoy in the Low Countries in May 1515. More started by writing the introduction and the description of the society which would become the second half of the work and on his return to England he wrote the "dialogue of counsel", completing the work in 1516. In the same year, it was printed in Leuven under Erasmus's editorship and after revisions by More it was printed in Basel in November 1518. It was not until 1551, sixteen years after More's execution, that it was first published in England as an English translation by Ralph Robinson. Gilbert Burnet's translation of 1684 is probably the most commonly cited version. The work seems to have been popular, if misunderstood: the introduction of More's Epigrams of 1518 mentions a man who did not regard More as a good writer. The eponymous title Utopia has since eclipsed More's original story and the term is now commonly used to describe an idyllic, imaginary society. Although he may not have directly founded the contemporary notion of what has since become known as Utopian and dystopian fiction, More certainly popularised the idea of imagined parallel realities, and some of the early works which owe a debt to Utopia must include The City of the Sun by Tommaso Campanella, Description of the Republic of Christianopolis by Johannes Valentinus Andreae, New Atlantis by Francis Bacon and Candide by Voltaire. The politics of Utopia have been seen as influential to the ideas of Anabaptism and communism.[citation needed] While utopian socialism was used to describe the first concepts of socialism, later Marxist theorists tended to see the ideas as too simplistic and not grounded on realistic principles. The religious message in the work and its uncertain, possibly satiric, tone has also alienated some theorists from the work. An applied example of More's Utopia can be seen in Vasco de Quiroga's implemented society in Michoacán, Mexico, which was directly inspired by More's work.
The Responsio ad Lutherum, written by Thomas More under the pseudonym of Guillielmus Rosseus, represents an important phase of the violent controversy that developed between Luther and Henry VII after the publication in 1521 of the King's Assertio Septem Sacrementorum. Here, for the first time, More entered the field of polemical, religious warfare, beginning a career as Catholic apologist which he was to continue in his English works during the next ten years, The present edition is based on the 1523 Rosseus text, with full collations from the earlier, and unique, Baravellus issue and from the 1565 Louvain printing. For the first time, More's racy diatribe is fully translated into English, with the Latin and English texts printed in parallel. The editor's Introduction traces the background of the controversy and analyzes at length More's important revisions in his text as he worked out his view of the papal primacy. The Commentary traces the nature of the conflict between More and Luther, emphasizing the shades of development in Luther's though. Historical, biblical, and patristic allusions in the text are explicated and analyzed. The Responsio should no longer, in view of this volume, occupy the position which it has held for so long--the most neglected of all More's major works. Mr. Headley is associate professor of history at the University of North Carolina. The translator, Sister Scholastica Mandeville of the Order of Sisters Adorers of the Most Precious Blood, teaches at the Provincial Motherhouse, Ruma, Illinois.
I die the King's good servant, but God's first," declared Sir Thomas More from the scaffold upon his 1535 execution for treason. Condemned to death for his refusal to acknowledge Henry VIII as the Supreme Head of the Church of England, More spent his final months in the Tower of London, writing this message of hope in the face of suffering. The noted Renaissance humanist cast his work of political thought and spiritual reflection in the form of a fictional dialogue between a young man and his dying uncle. Set in sixteenth-century Hungary during the Ottoman conquests, the colloquy voices the youth's anguish at the impending invasion and the elder's words of solace. More offers a reflection of his own dire circumstances as well as a powerful statement of his conviction that God is a Christian's only comfort. A penetrating exploration of the fleeting nature of pleasure, the essence of worldly power, and Christ's redemptive power, this book constitutes an enduring legacy of faith.
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