News Moreana Gazette Thomas More Thomas More Amici Thomae Mori Bookshop



Who are we ?


Dallas CTMS Nov 2016


Bruges 2016 - SCSC
  • Literature and Geography
  • Utopian mirrors and images
  • Spiritual Masters
  • Translations of Utopia
  • Utopia and De Tristitia Christi
  • Margaret Roper and Erasmus


  • Berlin 2015 - RSA
  • 16th and 17th Utopias
  • More and Publishing (I)
  • More and Publishing (II)
  • Humanism and spirituality


  • New York 2014 - RSA
  • Introduction
  • Geography and Utopias I
  • Geography and Utopias II
  • Geography and Utopias III
  • More Facing his Time
  • Intertextual Connections
  • More Circle I
  • More Circle II
  • Talk at St Bart's


  • Washington DC 2014 - TMS
  • Washington DC 2014


  • Paris 2012 - Amici Thomae Mori
  • Paris 2012 - Recordings


  • Other Conferences
  • Montreal 2011
  • Venice 2010
  • Dallas 2008
  • Liverpool 2008


  • 2016 M-C Phélippeau Talks
    2013 - M-C P at Boulogne


    Thomas More on air


    Web links
    Contact



    Panels "in honor of Clare Murphy" 

    Saturday 29 March

    Thomas More and His Circle II: "John Colet"


    Daniel J. Nodes
    - Baylor University, USA

    "John Colet, John Chrysostom and Christocentric Humanism"

                                                     Abstract of Daniel Nodes's paper
     
    For many reform-minded churchmen of the Renaissance, John Chrysostom’s scripture commentaries and homilies resounded with practical relevance for an authentic life and the organization of the Church. His powerful rhetoric and avoidance of allegorical interpretation were also gratifying to those who joined the new humanism as a reaction to medieval scholasticism. Calvin, for example, wrote a detailed preface to what was to be his own French translation of John’s homilies for Christians with or without higher learning. Chrysostom is always listed among the authors preferred as well by the English cleric John Colet, although the secondary literature recycles the same few citations and testimonies. This study presents new textual evidence of the Greek church father’s presence in the educational and ecclesial visions of Colet, who knew little Greek but who read Chrysostom in Latin translation. Passages from Colet’s Commentary on First Corinthians and the Ecclesiastical Hierarchy are compared with Chrysostom’s homilies.



    Jonathan Arnold - Worcester College, University of Oxford, Great Britain

    "John Colet and Polydore Vergil:  Catholic Humanism and Ecclesiology"

                                                   Abstract of Jonathan Arnold's paper

    This paper examines the relationship between two early modern Catholic humanists who both wrote extensively on the need for ecclesiastical and clerical reform. Colet, Dean of St. Paul’s (1505–19), and Vergil, Archdeacon of Wells (1508–46), were well acquainted and both members of Doctors Commons. Their written works demonstrate a considerably critical stance on clerical behavior, both Colet’s sermons and lectures as well as in Vergil’s De Inventoribus Rerum. Drawing upon original manuscript and primary sources, I argue that these texts demonstrate a shared desire for a highly clerical, perfected Church that could be immune from lay criticism and that they both entertained conciliarism as a possible solution to the Church’s problems, for which both men received vehement opposition. Although both were ultimately disappointed in their ambitions, I suggest that they held true to their belief that the Church could be morally and spiritually renewed without the need for a Reformation.


     
    Daniel T. Lochman - Texas State University, USA

    "Spiritus, ecclesiae anima: Colet, Linacre, and a Galenic Mystical Body"

                                                               Abstract of Daniel Lochman's paper


    John Colet knew Thomas Linacre for approximately three decades, from their mutual residence in Italy during the early 1490s through varied pedagogical, professional, and social contacts in and around London prior to Colet’s death in 1519. It is not certain that Colet knew Linacre’s original Latin translations of Galen’s therapeutic works, the first appearing in 1517. Yet in several of Colet’s religious writings, elaborations of Paul’s trope of the mystical body point to a general interest, alongside Linacre’s professional one, in Galenic anatomy, physiology, and psychology. This paper will explore the implications for reform of Colet’s adaptation of Galenic principles to the mystical body, wherein clergy (spiritual physicians) were said to sustain the material church’s health as “vital spirits,” analogous to the arterial heat and air concocted in the heart and contingent both to the brain’s refined spirit (Galen’s pneuma) and to the desiderative spirits of less noble bodily functions.