Progress Report: "The Controversial Thomas More"

I tell you what: Travis Curtright--based on the first few chapters I've read--has written an extraordinary book about Saint Thomas More. It highlights crucial problems caused by the presentation of his "Tower Works" by his heirs, Rastell and Roper and Harpsfield, and how they--especially Rastell who edited More's works--have influenced biographers and even the modern editors of the collected works from Yale University Press. 

The received argument is that More eschewed controversy, about papal/Church and royal authority, about the doctrine of the Holy Eucharist, and other matters once he was arrested and imprisoned in the Tower of London. As he prepared for death, either natural or judicial, he is thought to be completely focused on spiritual matters, meditating on the Four Last Things and preparing for Judgment.

But authority in the Church and the doctrine of the Holy Eucharist are spiritual matters, and as he cared passionately about the Truth, More had to continue to defend those Truths. For example, when I read The Sadness of Christ in the Vintage Spiritual Classics edition ten years ago, I noted:

Even as he devoted himself to meditating on the Agony in the Garden, with the drama of Jesus's three prayers to His Father to let the cup of suffering pass by, the sleeping Apostles neglecting His vigil, and the betrayal of Judas, More was thinking of his own day. He compares the sleeping Apostles to their negligent successors, the Bishops, in the midst of the attacks on the Church and  at the same time he contrasts the negligence of the Apostles to the activity and decision of Judas, betraying Jesus and turning Him over to the Sanhedrin. He was as much concerned by the betrayal of Jesus in the 16th century as he was [about] Judas' betraying kiss that first Holy Thursday night. He was concerned about the growing disbelief in the Real Presence of Jesus in the Eucharist and also about those "autodidacts" who interpreted Scripture on their own authority, not based on the teaching and Tradition of the universal Catholic Church.

(As Curtright states on page 23, in his discussion of how firmly More upheld the authority of the Pope and the Councils, Henry VIII had been such an autodidact when he argued that the passages from Leviticus condemning a brother marrying his brother's widow trumped the command from Deuteronomy for the brother to marry his brother's widow if she was childless "to continue the family line." Henry chose his interpretation over "the Church's traditional practice and . . . canon laws" in weighing the authority of these passages.)

Scholars through the centuries may have relied too much on Rastell's publication of More's works during the reign of Mary I and how he edited and interpreted them, Curtis explains. It's clear that Rastell produced these works for the Marian reign, even revising More's comments on the Nun of Kent, Elizabeth Barton, in that context. Since Barton had upheld the validity of Henry and Katherine of Aragon's marriage, More couldn't be seen as disparaging her. That's just an example of how Rastell "framed" More's involvement in the controversial issues of his last years as a private citizen and then prisoner in the Tower.

More (!) to come of course, as Curtis re-examines four major works:

A Treatise upon the Passion (1534, before entry to the Tower)
A Dialogue of Comfort against Tribulation, 1534-1535
A Letter from Prison to Alice Alington, 1534
De tristitia Christi, c. 1535 (The Sadness of Christ)

Saint Thomas More, pray for us!