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314:(XI). The first is about fear which leads to impatience or to the exaggeration of danger. Anthony uses verse five from the Psalm âThou shalt not be afeard of the fear of the nightâ as a basis for his interpretation (XII). Another form of ânightâs fearâ is pusillanimity, which is fleeing from things that are incorrectly perceived as dangerous (XIII). Anthony describes a scrupulous conscience as the âdaughter of pusillanimityâ and advises those with scruples to seek another's counsel (XIV). Anthony continues by saying the desire to commit suicide is another example of ânightâs fearâ. Vincent objects and says that suicide is an example of courage and boldness. Anthony responds by telling him that people can be tempted to commit suicide out of pride or anger and therefore do not suffer tribulation and are not in need of comfort but rather good counsel (XV). Anthony discusses the desire to kill oneself that is perceived to be a revelation from God. In such cases comfort and counsel are both required; counsel is necessary to make him aware of his delusion and comfort is necessary to encourage him and give him consolation (XVI).
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that even princes cannot always have their way and their responsibilities are more burdensome (XI). Outward goods, when desired only for worldly advantage, have little value for the body and can cause great harm for the soul (XII). Anthony points out that in the imminent
Turkish persecutions those who have a greater desire to keep their possessions than faith will keep their worldly goods and those who have a stronger faith than the desire to keep their possessions will lose their worldly goods (XIII). Vincent acknowledges that the temptation to give up one's faith to keep one's worldly possessions is the strongest of all temptations. Anthony has Vincent play the role of a great lord who wants to keep his possessions. Vincent, as the lord, says he can outwardly confess the Great Turk's faith while secretly remaining a Christian. Anthony responds that God is not fooled and neither will the Great Turk. A person cannot serve both God and
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question and his heirs. The loss of these things leads to neediness and poverty, and the shame of begging. The harm that comes to the body consists of loss of liberty, hard labor, imprisonment, and a painful and shameful death (III). Anthony admits that after examining the issue as they have, the threat of the
Turkish invasion seems less terrible (IV).
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Anthony gives to suffering. Anthony argues that the prayers of those suffering are far more precious to God than the prayers of the prosperous (XIX). Anthony explains that suffering is a gracious gift from God. Anthony speaks about the necessity of tribulation. He claims that continual prosperity without tribulation is a sign of God's disfavor (XX).
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possessions. Christians have grown very weak and lukewarm in their faith. Yet, if they truly remembered the poverty of Christ, how he became poor and needy for their sake, they would be ashamed to forsake him by keeping their wealth. If we lose our possessions because of our faith we will be recompensed in heaven (XVI).
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salvific but those who live lives of repentance have a higher place in heaven (V). Vincent adds that some say compunction and penance for one's sins is unnecessary or ineffectual and that only the intent to do better is required. Anthony responds, the Church has always taught that it is only through Christ's
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Anthony states that every man is in a prison. Vincent objects, accusing his uncle of âsophistical fantasiesâ. Anthony welcomes
Vincent's challenge and replies that every man coming into this world is condemned to death by God's own judgement for man's original sin. No one, not even the greatest king,
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Anthony explains that positions of authority are of little value if they are only desired for worldly advantage. Most men only want positions of power so that they can order people around. Vincent interjects that there is still a certain pleasure in making people bow and do reverence. Anthony replies
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The first source of comfort in tribulation is the desire to be comforted by God (III). But, the desire to have tribulation taken away is not always sufficient, since God sometimes wills for us to suffer tribulation (IV). Anthony discusses the importance of friends who pray for and give counsel to the
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is ultimately the cause of all the trials and persecutions that
Christians may be called upon to suffer in this life, especially in light of the first and second interpretations. In the Dialogue, Thomas More continually emphasizes the importance of a strong faith and prayer to overcome the Devil and
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Anthony discusses the shame that comes with persecution. Anthony then argues that the faithful wise man will not dread any death however painful since Christ himself and his saints died such glorious deaths (XXIII). Vincent responds that shame is one thing that can be mastered, but no one can master
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Vincent tells
Anthony of his fear of denying the faith under torture. Anthony responds by reminding Vincent that Christ dreaded his own Passion. Vincent is comforted by Anthony's words (XVII). Anthony lists the physical punishments common in the persecution by the Turks: captivity, imprisonment, and
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that our penance is worth anything. And
Anthony gives many scriptural examples of how fasting was instituted by God, not by men and for more reasons than to increase physical temperance (VI). Vincent asks, what if one cannot feel sorry for one's sins. Anthony answers that if he cannot feel sorry for
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Anthony considers fame or one's good name. Its value is also exaggerated and can even be harmful, especially when people hate or envy us (IX). Some men prefer flattery over honesty so much they hire flatterers as advisors. Vincent tells a story about a prelate who asked an ambassador for advice and
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Anthony, wearily, bids
Vincent farewell. Vincent thanks Anthony for all his efforts and the comfort Vincent has taken from Anthony's counsels. Vincent says he will write down what was discussed in Hungarian and German. Anthony ends by praying that God will breathe His Holy Spirit into the reader's
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Finally, Anthony describes in detail the sufferings of Christ in his
Passion, and suggests that, if we meditate on them, they will inflame our cold hearts with such love for Christ, that we will be happy to suffer death for his sake. We should prepare ourselves with prayer, fasting and almsgiving,
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Anthony states that the value of outward goods is greatly exaggerated; they can be lost easily (V). The possession of land does not offer any more security than other forms of wealth (VI). The outward âgoods of fortuneâ and one's reputation should be used to benefit one's earthly life and increase
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Vincent tells
Anthony about a letter he saw from Constantinople concerning the approaching Turkish army. Vincent expresses his fear that the Turks will invade Hungary and that many Christians will renounce their faith. Anthony agrees that this will probably happen. He says that Turkish invasion is
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Anthony says that Christ warns us not to fear those who can only kill the body, but rather to fear the one who can kill both body and soul in Hell. Anyone who considers this will not be afraid to endure the most terrible sufferings the Turks can inflict, rather than be cast into the pains of Hell
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Anthony describes God is the chief jailer of this prison of the whole earth. Vincent accepts part of
Anthony's argument, but objects that he does not see God putting any man in stocks or fetters, or locking him in a chamber. Anthony replies that as God himself is invisible, he also uses invisible
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The fourth, and final temptation, is open persecution for the faith. Anthony interprets Psalm 91 :6b "incursion of the noon-day devil" to be the most dangerous of all temptations. Here the Devil works openly and without subterfuge. Vincent would like to be prepared to withstand the attacks of the
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Anthony identifies the third temptation as covetousness. He interprets Psalm 91 :6 âthe busyness walking about in the darknessesâ to be the frantic pursuit of riches or worldly possessions. Vincent asks if the rich man can be saved. Anthony explains that riches in themselves are not evil only the
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Anthony defines tribulation again and answers first and third objections (XVI). Then, Anthony answers the second objection and explains how suffering draws us to God, through prayer (XVII). Anthony speaks of those who seek âmad medicinesâ rather than God (XVIII). Vincent questions the preeminence
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Anthony states that both the soul and the body can suffer harm. Anthony asks Vincent to list the outward things that a man might lose and the pain he might suffer. Vincent first lists the loss of worldly possessions, offices, positions of authority and finally the lands that belong to the man in
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Continuing the discussion on temptation, Anthony says that the forms of temptation are diverse and the more we are tempted the more reason we have to be comforted in the hope of receiving an eternal reward (IX). The second comfort in temptation is that God has promised to give us the necessary
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and no comfort is needed. To show that two contrary states can co-exist, he gives an example of a strange intermittent fever he had where he felt both cold and hot (IV). Vincent says many people refrain from repenting until their deathbeds. Anthony answers saying deathbed conversions are still
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Vincent returns to visit Anthony and tells him that he has shared his council with his friends and that he wishes to hear more. The main topic of their last discussion was not tribulation itself but the comfort that comes from it (prologue). Vincent says that Anthony's disavowal of all worldly
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Vincent points out that it is always detestable to lose one's possessions. Anthony suggests that the only safe place to hide one's treasure is in heaven, that is to give one's possessions to the poor. If our hearts are truly in Heaven, God will strengthen us to suffer the loss of our worldly
1008:
A dialogue of cumfort against tribulation, made by the right vertuous, wise and learned man, Sir Thomas More, sometime L. Chanceller of England, which he wrote in the Tower of London, An. 1534. and entituled thus: a dialogue of cumfort against tribulation, made by an Hungarian in Latin, and
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Vincent objects saying it is dangerous to think about how one would respond under torture, one would either promise too much beforehand and fail to persevere, or want to avoid pain and give up your faith. Anthony responds that Christians must confess their faith openly upon pain of
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The third source of comfort is that merit can be gained through perseverance here on Earth but not in purgatory (XI). This perseverance leads not only to the purging of our sins, but also to the increase of our heavenly reward. Anthony questions the existence of purgatory (XII).
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Immediately after More's death, the Dialogue of Comfort circulated in manuscript form. The most important surviving manuscripts are the Corpus Christi Manuscript, Bodleian Library, Ms. C.C.C. D.37; and British Library, Ms. Royal 17 D.XIV. It was first published, in
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painful death. Anthony defines captivity as the violent restraint of a man under the power of another to the extent that he must do what the other commands, and is not at liberty to go where he wishes. Christ's humility is offered as a model to follow (XVIII).
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The third kind was discussed in the first book and Anthony reiterates his principle that wit and faith are necessary for comfort in this type of tribulation (III). Anthony describes the first type where the tribulation is willfully accepted for
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recreation is too hard. Anthony responds that while it is allowed to seek worldly enjoyment our first priority should be to seek comfort from God (I). Anthony bemoans how old and frail he is (II). Anthony divides tribulation into three types:
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instruments to inflict his punishments. If we fear imprisonment at the hands of the Turks so much that we are prepared to renounce our faith, then we will find ourselves thrown into the prison of Hell, from which no man ever escapes (XX).
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God's punishment on Europe for their lack of faith. Anthony says that since the various warring factions for the Hungarian throne will not offer much resistance against the Turkish invasion, they should prepare for the worst (Prologue).
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The fourth source of comfort is that the cross is necessary to enter heaven and continual prosperity is a grave danger (XIII). Vincent responds that this treatment of prosperity is too harsh (XIV) and raises four objections (XV):
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was on the eastern edge of Europe, it was the first line of defense in preventing the Ottomans from conquering the rest Europe. And since the Emperor took an oath (Book III) when he becomes Sultan to spread the faith of
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Vincent expresses fear of suffering a shameful and painful death. Anthony explains that if our affections are sensual we will fear death much more than if they are spiritual (XXI). Anthony considers death itself (XXII).
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463:(XXV). Anthony discusses the joys of Heaven. He says, if we considered the joys of Heaven, we would be much more willing to suffer for Christ in this world for the sake of winning heavenly joy (XXVI).
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and seeks comfort from Anthony. Anthony tells him that comfort can only come from God. The Dialogue is a reflection on worldly power, the transience of pleasure, and the redemptive power of
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Dialogue of Comfort against Tribulation, made by the right virtuous, wise and learned man, Sir Thomas More, sometime Lord Chancellor of England, which he wrote in the Town of London AD 1534
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pain in the same way. Anthony replies that, though no one can deny the reality of pain, reason alone often helps a man to bear the pain for the sake of some greater good (XXIV).
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Anthony discusses the second type of tribulation, those willingly suffered, and he subdivides them into two parts: the first being temptation and the second persecution (VIII).
154:. While it is a spiritual reflection, the treatment of themes of worldly power by a major political figure and humanist also characterizes it as a work of political thought.
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Anthony defines the second temptation as pride. He interprets "the arrow flying by day" (Psalm 91 :5b) to consist of temptations that find their source in prosperity (XVI).
727:
Karlin, Louis W., and David R. Oakley. "The Role of Humor in Reforming the Imagination in St. Thomas More's The Sadness of Christ and A Dialogue of Comfort." (June 2015)
395:, who if he was honestly and deservedly praised, would let it pass unremarked, but if he received flattery he would tell the flatterer to not praise him with lies (X).
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McCutcheon, Elizabeth. "Wings and Crosses: Boethius's De Consolatione Philosophiae and More's Dialogue of Comfort against Tribulation and Other Writings." (Dec. 2013)
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translated out of Latin into French, & out of French into English. Now newly set foorth, with many places restored and corrected by conferences of sundrie copies
146:. It is a fictional dialogue between Vincent and his uncle, Anthony. The book begins with Vincent paying a visit to his uncle. He is terrified by the invasions of
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strength and wisdom to overcome temptation if we ask for it. He introduces Psalm 91 where God is described as a hen which protects her young with her wings (X).
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Stevenson, William B. "Suffering and Spiritedness: The Doctrine of Comfort and the Drama of Thumos in More's Dialogue of Comfort against Tribulation."(June 2015)
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breast, so that he may teach the reader inwardly in his heart. Anthony then prays that God will reunite them once more either here or in Heaven (XXVII).
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A dialoge of comfort against tribulacion, made by Syr Thomas More Knyght, and set foorth by the name of an Hungarien, not before this time imprinted
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In a literal interpretation, the Great Turk signifies the terrible vulnerability of a theologically and politically divided Europe to the
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made Catholicism illegal and began centuries of persecution. Catholics were not granted legal toleration in England until 1829 under the
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and not trust in our own strength, but rely on the help of God. We should resist the Devil's temptations, and not fear the Turks.(XXVII)
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inordinate pursuit of them. Wealth should be used to care for the poor, one's family (including servants), and strangers in need (XVII).
799:*Bore, Isabella. "Thomas More et Ie Grand Turc: variations sur le theme des invasions ottomanes" Morcalla Vol. 48, 185-186. pp. 9-34.
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De Marchi, Carlo. "Thomas Aquinas, Thomas More and the Vindication of Humor as a Virtue: Eutrapelia and Iucunditas." (June 2015)
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403:. He also points out that even if one denies the faith that is no guarantee one will be able to keep one's property (XIV).
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The second source of comfort is that tribulation is medicinal (VII). Anthony says there are three types of tribulation:
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one suffering tribulation (V). Comfort in tribulation requires trust that God works all things towards good (VI).
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merit, âwith Godâs helpâ, in the afterlife (VII). There is a limited value of being wealthy in this life (VIII).
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those he cannot avoid, such as sickness, imprisonment, loss of goods, loss of friends or unavoidable bodily harm.
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Romuald Ian Lakowski, "Sir Thomas More and the Art of Dialogue". Ph.D. Diss. U of British Columbia, Fall 1993.
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790:*Lakowski, Romuald I. "Sir Thomas More and the Art of Dialogue." Ph.D. Diss. U of British Columbia, Fall 1993
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Bore, Isabelle. "Thomas More et le Grand Turc: Variations sur le Théme des Invasions Ottamanes." (Dec. 2011)
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in 1553. In modern editions, the spelling and punctuation of the original are corrected and standardized.
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Anthony defines tribulation as grief consisting either of bodily pain or heaviness of the mind. Ancient
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Kelly, Michael. "Mankind, Matter, and More: Sacred Materiality in the Tower Works of More." (June 2015)
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Boyle, John F. "Thomas More as Theologian in His Dialogue of Comfort against Tribulation." (June 2015)
524:âs tribulation when he wrote the Dialogue in the tower. But the Kingâs legacy can be extended to all
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recommended various remedies for tribulation, but they lacked the most effective source of comfort,
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357:. If anyone is afraid of falling, let them think of Christ's Passion and pray for strength (I).
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More, Thomas. "A Dialogue of Comfort against Tribulation". Vol. 12. Yale University Press, 2014
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A Dialogue of Comfort against Tribulation, made in the year 1534; a modernised version
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Leland Miles, "With a Coal? The Composition of Thomas More's Dialogue of Comfort",
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1049:, edited by Leland Miles. Bloomington and London: Indiana University Press, 1966.
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Wegemer, Gerard. "The 'secret of his heart': What Was Thomas More's?" (June 2015)
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afterwards rebuked him for his honesty. Anthony responds with a story about King
104:
647:
Billingsley, Dale B. "'Resources of Kind' in A Dialogue of Comfort." (June 1982)
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Miles, Leland. "Patristic Comforters in More's Dialogue of Comfort." (Nov. 1965)
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Russell, J. Stephen. "More's Dialogue and the Dynamics of Comfort." (June 1980)
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135:. He had been given writing materials in the early months of his imprisonment.
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Thomas More et Ie Grand Turc: variations sur le theme des invasions ottomanes
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Khanna, Lee Cullen. "Truth and Fiction in A Dialogue of Comfort." (June 1980)
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Koterski, Joseph. "Thomas More and the 'Prayer for Detachment.'" (June 2015)
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The meeting of Sir Thomas More with his daughter after his sentence of death
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1030:, edited by Philip E. Hallett. London: Burns Oates & Washbourne, 1937.
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those sent by God as punishment for past sins or to prevent other sins (IX)
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Billingsley, Dale B. "'Imagination' in A Dialogue of Comfort." (June 1982)
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his sin, then at least he should feel sorry for not feeling sorry (VII).
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There are three main interpretations of the Great Turk in the Dialogue.
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Clark, James Andrew. "More and Tyndale as Prose Stylists." (June 1984)
532:. The separation of England from the Roman Catholic Church during the
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Wegemer, Gerard. "A Platonic Treatment of Statesmanship." (May. 1990)
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O'Donnell, Anne. "Cicero, Gregory the Great, and Thomas More." (1989)
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Martz, Louis. "The Design of More's Dialogue of Comfort." (Nov. 1967)
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Yee, Nancy. "More's Moriae Enconium: The Perfect Fool." (May. 1990)
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Yee, Nancy C. "Thomas More: In Defense of Tribulation." (June 1982)
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Phélippeau, Marie-Claire. "Thomas More, the Mystic?" (June 2015)
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Basset, Bernard. "A Dialogue of Comfort for Us All." (Mar. 1979)
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Ackroyd, Peter. The Life of Thomas More. New York: Anchor, 1999
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411:
Bodily Pain, Captivity, and Imprisonment (Chapters XVII-XXII)
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1112:; translated by Gergely Zsuzsa. Budapest: A DunĂĄnĂĄl, 2004.
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Norland, Howard B. "Comfort Through Dialogue." (Feb. 1987)
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The Center for Thomas More Studies (University of Dallas)
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by conquest, the threat of persecution or martyrdom for
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The Kingdom of Hungary was torn into three parts (1567)
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the Church prays for the health of princes and prelates
1096:, translated by JĂŒrgen Beer. DĂŒsseldorf: Droste, 1988.
1090:, translated by Alberto Castelli. Rome: Studium, 1970.
617:"Function of Psalm 90 in More's Dialogue." (May. 1969)
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Anthony distinguishes four types of temptation in the
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Yale Edition of the Complete Works of St. Thomas More
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Yale Edition of the Complete Works of St. Thomas More
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Sylvester, Richard S. "Three Dialogues." (March 1980)
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those sent to increase our patience and our merit (X)
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Utopia and A Dialogue of Comfort Against Tribulation
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Study Outline (Appendix to Modernized Version, 1998)
748:
244:
many rich men are good and many poor people are evil
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if health and prosperity are wrong why take medicine
540:and there is still a very deep rooted tradition of
1067:, vol. 12. New Haven: Yale University Press, 1976.
544:today in English speaking countries including the
434:can escape the grisly cruel hangman Death (XIX).
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446:Persecution and Martyrdom (Chapters XXIII-XXVII)
1110:ErĆsĂtĆ pĂĄrbeszĂ©d balsors idejĂ©n / Thomas Morus
1106:and Jocelyne Malhomme. Turnhout: Brepols, 2010.
215:The Necessity of Tribulation (Chapters XIII-XX)
837:. Ph.D. Diss. U of British Columbia, Fall 1993
302::5-6 and the First Temptation (Chapter IX-XVI)
263:those which a man willingly takes upon himself
984:A Dyalogue of comforte agaynste tribulacyon
976:A Dyalogue of comforte agaynste tribulacyon
968:A Dyalogue of comforte agaynste tribulacyon
960:A Dyalogue of comforte agaynste tribulacyon
952:A Dyalogue of comforte agaynste tribulacyon
944:A Dyalogue of comforte agaynste tribulacyon
374:The Loss of Outward Things (Chapters V-XVI)
206:Christ praying in the garden of Gethsemane.
1123:http://www.ccel.org/ccel/more/comfort.html
1088:Il dialogo del conforto nelle tribolazioni
830:. Ph.D. Diss. U of British Columbia, 1993.
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882:A Dialogue of Comfort against Tribulation
847:A Dialogue of Comfort against Tribulation
823:Morcalla Vol. 48, 185-186. pp. 9â34.
192:those caused through our own fault (VIII)
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835:Sir Thomas More and the Art of Dialogue
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255:(about a month later, after breakfast)
169:Comfort in Tribulation (Chapters I-XII)
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849:. Vol. 12. Yale University Press, 2014
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480:The Great Turk as forms of tribulation
361:The Fourth Temptation (Chapters II-IV)
337:(later on the same day, after dinner)
870:PDF of Online version of 1534 edition
1036:, edited by Monica Stevens. London:
828:A Dialogue of Comfort in Tribulation
326:The Third Temptation (Chapter XVII)
318:The Second Temptation (Chapter XVI)
181:, which is a gift from God (I-II).
127:Thomas More was imprisoned by King
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142:in 1528, between the invasions of
99:is a work that was written by St.
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386:Ladislaus I (Chronica Hungarorum)
1021:. London: Charles Dolman, 1847.
1158:Christian devotional literature
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1042:Available at Project Gutenberg
933:, 1847 Edition. Book 3, Part 2
925:, 1847 Edition. Book 3, Part 1
865:Online version of 1534 edition
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780:Summary of Dialogue of Comfort
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538:Roman Catholic Relief Act 1829
366:Devil with good counsel (II).
1:
1023:Available at Internet Archive
596:HTML Edition 1995, 1996, 1997
520:was directly responsible for
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420:Sipahis of the Ottoman Empire
131:for refusing to swear to the
938:1557 complete works edition
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1077:. London: J. M. Dent, 1993.
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138:The Dialogue is set in the
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266:those he willingly suffers
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114:William Frederick Yeames,
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893:Catalogue of manuscripts
816:. New York: Anchor, 1999
778:*Romuald Lakowski (XV).
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454:Martyrdom of St. Barbara
144:Suleiman the Magnificent
133:Act of Succession (1534)
103:while imprisoned in the
16:1534 book by Thomas More
814:The Life of Thomas More
591:, 45:2 (1966): 437-442.
917:, 1847 Edition. Book 2
909:, 1847 Edition. Book 1
589:Philological Quarterly
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393:Ladislaus I of Hungary
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1100:Dialogue du réconfort
1094:TrostgesprÀch im Leid
833:Lakowski, Romuald I.
826:Lakowski, Romuald I.
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1163:Political literature
1153:Books by Thomas More
1104:Germain Marc'hadour
888:Libra Vox audiobook
534:English Reformation
488:The Ottoman Emperor
294:Envy-fasting-prayer
241:were all prosperous
37:Original title
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175:moral philosophers
140:Kingdom of Hungary
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21:
986:, p. 1139. Part 6
978:, p. 1139. Part 5
970:, p. 1139. Part 4
962:, p. 1139. Part 3
954:, p. 1139. Part 2
946:, p. 1139. Part 1
494:Turkish invasions
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1102:, translated by
901:, 1847 Edition:
880:Concordance for
819:Bore, Isabella.
812:Ackroyd, Peter.
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1073:, edited by
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1061:Frank Manley
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148:the Ottomans
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123:Introduction
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1013:John Fowler
1011:. Antwerp:
854:Other links
602:Study guide
565:Publication
561:his works.
522:Thomas More
101:Thomas More
65:Set in
31:Thomas More
1148:1553 books
1143:1534 books
1132:Categories
1000:. London:
518:Henry VIII
513:Henry VIII
509:was real.
507:Christians
471:Conclusion
129:Henry VIII
1168:Dialogues
552:The Devil
355:damnation
107:in 1534.
73:Publisher
1040:, 1951.
992:Editions
335:Book III
300:Psalm 91
165:(Day 1)
59:Dialogue
47:Language
1015:, 1573.
1004:, 1553.
807:Sources
582:Studies
530:England
498:Hungary
281:Passion
276:penance
253:Book II
239:Abraham
231:Solomon
158:Summary
68:Hungary
50:English
572:quarto
401:Mammon
237:, and
163:Book I
118:, 1872
27:Author
733:Notes
558:Devil
503:Islam
496:. As
312:Psalm
179:faith
55:Genre
1059:and
556:The
88:1553
546:USA
528:in
422:by
235:Job
1134::
1063:.
759:^
548:.
233:,
598:.
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