Thomas More never articulates in one place his political philosophy, but throughout his writings he does make clear statements about human nature, the best way of life, the origin of society, the source and extent of authority, the nature of the best regime, the basis and role of law, and the task of education. Considering all of these together, one can discern a coherent political theory based on both reason and revelation.

More considered human nature to be free but fallen (CW13 3-25). As free creatures, human beings have a limited participation in the highest powers of God—the intellect and the will—and thus reflect God’s image and likeness (EW 387-388, CW12 12/7-10). As a free creature, every person exercises will and intellect to choose goods, actions, and a whole way of life. Before the Fall, in the “natural state,” the best way of life was clearly known and fervently desired; it was a contemplative life, “a life good, quiet, and restful, with spiritual delight, in such knowledge of God and His wonderful works, as reason at the least without revelation might attain unto” (CW13 37/2-4,9). Despite this satisfying knowledge and love of a personal God, the first man and woman indulged a “foolish proud affection” to be like a god and goddess, thus delighting in their godlike powers rather than in God himself (CW13 16-19, 7).