nates, or other contributions to Rome. But the biggest issue was More’s refusal to loyalty to the king as the head of the church. This was due to the “Act of Succession” passed by parliament in 1534. The act not only assured that title to the English Crown would pass to the Children of Henry and Anne Boleyn, (Elizabeth) but it also required all subjects to swear an oath to the King’s supremacy as head of the Church of England. This was something More was not prepared to do and later, he was charged with treason and finally beheaded in 1535. More, having been a staunch supporter of the Roman church was later beautified by the Pope and finally canonized, and “In 1935, four hundred years after his death, Thomas More’s name was added to the official list of saints of the Roman catholic church”. However Marius states, “So More died for the sacral church. He thought that the pope was the head of that church, but the papacy was merely one office among many in the priestly order, and it is a critical error to say that he died for the authority of the pope in England and to leave it at that, not explaining that he held none of the high-flown doctrines of papal infallibility that have spread their black wings over the skies of catholic modernity”. Regardless of ones views on Mores commitment to papal infallibility, one thing is for certain. He supported papal authority as head of the church, and he paid for this conviction with his life.
尽管莫尔与亨利关系密切，但亨利实施了一系列宗教改革，导致大法官提升了他的观点，支持罗马教会，并因此反对国王。其中一个引人注目的事件是莫尔拒绝参加安妮·博林的加冕典礼，但更重要的是，他不同意国王禁止向罗马支付编年史或其他捐款的命令。但最大的问题是莫尔拒绝效忠作为教会领袖的国王。这要归功于1534年议会通过的《继承法》。该法案不仅保证了英国王室的头衔将传给亨利和安妮·博林（伊丽莎白）的子女，而且还要求所有臣民宣誓国王作为英国国教领袖的至高无上地位。这是莫尔不准备做的事情，后来，他被指控叛国罪，最终于1535年被斩首。莫尔一直是罗马教会的坚定支持者，后来被教皇美化并最终被封为圣徒，“1935年，托马斯·莫尔去世四百年后，他的名字被列入罗马天主教会的官方圣徒名单”。然而，马里乌斯说，“所以莫尔为圣体教会而死。他认为教皇是该教会的领袖，但教皇职位只是神职人员中众多职位中的一个，如果说他是为教皇在英国的权威而死，而仅仅停留在这一点上，而不是解释说他不持有教皇万无一失的崇高教义，这些教义已经展开了他们的黑色翅膀，这是一个严重的错误。”r天主教现代性的天空”。不管人们对莫雷斯对教皇绝对无误的承诺有什么看法，有一点是肯定的。作为教会领袖，他支持教皇的权威，他用生命为这一信念付出了代价。
Thomas Cromwell (1485-1540) 托马斯·克伦威尔（1485-1540）
Of all those who could be counted as leaders in the reformation movement in Great Britain in the 16th century, Cromwell was one of the strongest proponents. After being instrumental in assisting Henry in the annulment of his marriage to Catharine, Cromwell was rewarded as vice-regent and vicar-general, overseeing the affairs of the Church of England. Though he had earlier been an aid to Wolsey, he avoided being associated with Wolsey’s positions and Cromwell himself was named a member of the “privy council”, growing in favor with the King. Cromwell’s importance can particularly be seen as an enforcer of the many new acts of parliament that supported the “Act of Supremacy” which made Henry and subsequently, his heirs, head of the church. It might also be noted that Cromwell helped to shape religious reform by calling a “synod of bishops” along with Cranmer and Foxe and the result was a document known as “The Institution of the Christian Man”. This doctrinal treatise was used to help quell the uprising of several of the clergy who balked at the suppression of the monasteries in England. So it may be seen that Cromwell was more so interested in the doctrinal aspect of the reformation, howbeit, these position supported his own agenda as well. It would see that his real voice was found in the political arena and to that end, he was instrumental in the proceedings of what was known as “the Reformation Parliament”. However, not long after, his manipulations were short lived in that he helped to arrange the marriage of Henry to Anne of Cleves and this proved to be his undoing. Coby states, “Cromwell was answerable for this disaster of a marriage. He conducted the long-distance negotiations with Cleves. Correspondence passed through him and his office without ever receiving comment by henry. The honor or the King required that he not be seen begging for a mate, so underlings had to woo in his stead. That was one reason for Cromwell’s t
