This volume is an important contribution to the field of Margaret More Roper studies, early modern women's writing, as well as Erasmian piety, Renaissance humanism, and historical and cultural studies more generally.

Margaret More Roper is the learned daughter of St. Thomas More, the Catholic martyr; their lives are closely linked to each other and to early sixteenth-century changes in politics and religion and the social upheaval and crises of conscience that they brought. Specifically, Roper's major works - her translation of Erasmus's commentary on the Lord's Prayer and the long dialogue letter between More and Roper on conscience - highlight two major preoccupations of the period: Erasmian humanism and More's last years, which led to his death and martyrdom.

Roper was one of the most learned women of her time and a prototype of the woman writer in England, and this edited volume is a tribute to her life, writings, and place among early women authors. It combines comprehensive and convenient joining of biographical, textual, historical, and critical components within a single volume for the modern reader. There is no comparable study in print, and it fills a significant gap in studies of early modern women writers.

Readers familiar with Castiglione's The Courtier will welcome this translation of Ellis Heywood's Il Moro, which also uses a conversation among friends as a vehicle for expressing philosophical points of view. Written by an Englishman in Italian, it now makes its first appearance in English translation since it was published in 1556.

In Il Moro Heywood constructs a presumably imaginary debate about the nature of true happiness between his great-uncle Sir Thomas More and six of More's friends. As each speaker presents his views, conflicting currents in Renaissance moral philosophy are made explicit. The merchant Laurence presents the cynical view that men are motivated solely by self-interest and thus seek riches as their greatest happiness; Charles, a dabbler in Neo-Stoicism, argues for virtue and the honor it confers; while Peter defines happiness as based on love, after the fashion of the Neo-Platonists. After these alternatives are dismissed, Leonard maintains that happiness is relative to the individual, Alexander opts for knowledge, and Paul holds forth on the theme that seeking happiness is the worst kind of vanity.

More then reconciles these antagonistic views from the standpoint of a Christian humanist. Happiness, says More, is to be found in the control of appetite by reason, that divine faculty in man which uses the things of this world as instruments for working out the full implications of one's relation to God.

Heywood's principal intention in composing this dialogue about happiness seems to have been to provide posterity with a loving memorial of one of England's greatest humanists. Roger Deakins, in his introduction, discusses the circumstances under which the work was written and sketches the philosophical background in classical, Thomistic, and Renaissance Italian literature. The original Italian text has been reproduced in the back of the volume.

The One Thomas More carefully studies the central humanist and polemical texts written by More to illustrate a coherent development of thought.

This Source Book brings together classic texts by and about Thomas More--poet, scholar, statesman, family man, educational reformer, philosopher, historian, and saint

The book considers Thomas More’s early life-choices. An early letter is cited by biographers but most miss More’s reference to the market place. More’s great-grandson, Cresacre, a Londoner, understood it correctly, and that gives reason to trust him on other aspects of More’s youth. This study is based on early testimonies, those of Erasmus, Roper, Harpsfield, Stapleton and Cresacre More, as well as More’s early writings, the Pageant Verses, and his additions / omissions to the Life of Pico; evidence drawn from authors he recommended, like Hilton and Gerson; and finally, his epitaph. Attention is given to his lectures on St Augustine’s City of God, and to St John Chrysostom. It is argued More studied Chrysostom’s Homilies on the Gospel of St Matthew,/i> from a Greek manuscript. Chrysostom, in the introductory homily, spoke of the city and the market place, as the setting in which Christians practice the teaching of Christ. More practiced law and taught it. He was attracted to becoming a Christian humanist alongside Grocyn, Colet, Linacre, and Lily. With them he studied Greek, the classics and Fathers of the Church. Helped by them he became a man of prayer, aware of the need to seek holiness in the midst of the world as a layman. Faced with the dilemma of the humanist in choosing between the contemplative life of the philosopher and an active life of engagement with the world, he deliberately chose the active life in service to society, and the contemplative life of the Christian as a married man. This awareness and choice is what is called vocation, implying determination to persevere throughout life: More saw his life as a pilgrimage towards heaven as described in the last chapter focusing on More’s last work, De tristitia, tedio, pavore, et oratione christi ante captionem eius.