A Renaissance man is renown for his multiple proficiencies. Perhaps he is apt in science, as well as politics and economy, similar to Benjamin Franklin. Or maybe he is a skilled tradesman, interpreter, and negotiator, among several other things. Such were a few of Thomas More’s countless abilities. These skills allowed More passage into positions of great prestige, such as lord chancellor of England. More importantly was the reflection of the Renaissance society embodied by Thomas More. Successful citizens were those who symbolized humanism, individualism, and secularism (to a degree), much like in our society celebrities (a.k.a. successful citizens) are those who symbolize attractiveness, wealth and status (all ideals of our age). Not only did Thomas More symbolize these themes, but he was also loved and admired by the public as a great friend and an example of moral excellence. This fact is proof of his outward effect on society, a cornerstone of a humanist. All the way from his lifestyle to his writings, Thomas More exemplified a Renaissance man.
Thomas’s lived his life strictly in lack of vanities, yet he was still quite wealthy and frequently involved in public affairs. Being a bit more than competent as a negotiator and peace-maker, he was appointed to be Under-Sheriff of London in 1510, under King Henry VIII. This job featured advising the Mayor and the city’s two Sheriffs, especially in legal affairs, since the Sheriffs did not usually have a technical legal education. Thomas More was a barrister, having studied at Lincoln’s Inn(one of the four legal societies that prepares its students for admission into the bar) and becoming a member of the bar in 1501. Thomas More would be assigned the role of “judge of the city”, where he represented the Sheriffs in the courtroom. This position, however, was not simply handed out to More; he unmistakably earned it. The previous year, More conducted important negotiations between the Antwerp merchants and London companies. He appeared as a representative of the London companies, and peacefully settled the dispute with the representative of the Antwerp merchants. Even more impressive was that More was chosen for Parliament in 1504-he was only twenty-six. Already becoming successful and popular, his celebrity rose even quicker with his candidness in and out of the courtroom. He became known as the “general patron of the poor”.
More’s public service certainly did not end there. In 1515, he was requested by several London merchants to be a delegate in the Anglo-Flemish commercial treaty affairs at Bruges and Antwerp. His abilities were frequently appealed to for countless state affairs, and furthermore, Thomas More was constantly successful. King Henry VIII soon became so impressed that in 1517, he appointed More to the King’s Council. The next year, More resigned from his duties as an Under-Sheriff, and, following suit with his label as the “general patron of the poor”, he became a judge in the Court of Requests. This court is basically designated for poor petitioners. In 1521 More was knighted and made undertreasurer, and in 1525 he became chancellor of the Duchy of Lancaster. Finally, in 1529, he was assigned to be the highest judicial official in England-Lord Chancellor.
The colossal quantity of public service that Thomas More has performed fits the definition of humanist very snugly, and in fact, it almost feels more plausible the other way around. That is, More is the model from which the characteristics of a humanist are taken. For example, civic humanism states that individual achievement and education is only full realized if those skills are used to serve cities, and help their citizens. Not only did More serve London nonstop, but he also aided the poor and was known to be a great friend. As E.M.G. Routh writes, “More cared for riches less than most men, but for two things he valued them: they afforded opportunities for helping his poorer neighbors, and they enabled him to exercise the hospitality in which he delighted”. Furthermore, there is the concept that an ideal Renaissance man is a universal man, or one with several abilities. More displays this in his knack as a statesman and his abilities as a translator, barrister, writer, and historian. As simply a humanist, More was well educated in Greek and Latin and had read the Holy Scripture, Church Fathers, and tried all literary genres. He also studied the classics, and it is quite clear that he read Plato’s Republic, which probably served as inspiration for Utopia, being so similar in content.
In Utopia, More emphasizes the belief that humans can take care of themselves, without a tyrannical government or single religion. He writes about how clumsy governments only hinder otherwise smooth running societies. Instead, he encourages community and unity, and equality for everyone. As for religion, he writes that one of their most ancient laws is tolerance for all religions, and that no man shall be punished because of his religion. More exposes his belief that religion should not mix with political affairs by explaining how Utopians take measures to avoid religious war, or any kind of corruption due to religious interests. By accepting all religions and exile as punishment for discrimination, Utopians, in effect, prevent all religious wars. Besides, Utopians detest war, seeing its “glory” as the most inglorious thing on earth. This rule goes for leaders as well, and when religious wars are not a possibility, then religion has essentially been removed from office. For example, if a Prince were to make a decision based on his religion, he would be contradicted by the ancient rules. In breaking such a rule he is going to make the citizens suspicious. They can then make the argument that the Prince is trying to enslave them, and More tells us that, “The Prince is for life, unless he is removed upon suspicion of some design to enslave the people” (More Book II Magistrates). Review of all of these points can lead to the conclusion that More’s theory on religion and politics mixing always results war as a reaction. This is very secular thinking, especially interesting when contrasted against More’s heavily religious background. This only further illustrates More’s individualism.
Countless accounts about More show how admired he was for his immovable moral standards. As previously discussed, More was famous for being so impartial in court. But declarations such as Charles V’s, “I would rather have lost the best city in my dominion than such as counselor as More”, truly demonstrate the love for More. Dean Swift even went as far as to state that More was “…the man of the greatest virtue this kingdom has ever produced”. After such praise, it seems reasonable to say that such virtue must be a unique trait of More’s, displaying his individualism. More also cared for everyone and anyone around him, and he was able to enjoy anyone’s company as well. In the presence of the slow-witted, their foolishness would amuse him, and he had great conversations with those of intelligence.
Children are always heavily encouraged to be honest and true. There are also the common social norms of loyal friends being heroes. But what is the reason for all the hype surrounding honesty? Thomas More is certainly a worthy example. Thomas More has shown himself to be a notable humanist, as well as a secularist thinker and strong individual. He is in every way, a Renaissance man, but it seems that throughout his accomplished life, his virtue was his greatest asset.
