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In the early Reformation, Thomas More, as a conciliarist rather than an absolute curialist, took his anti-Luther position on the basis of the idea of 'consensus.' More's basic idea that controled his thought and his position was 'common faith.' In connecting to 'common faith,' he liked to use terms and concepts such as 'common church,' Christendom as a 'community of faith,' or 'common consensus' as the common agreement of all believers. This contrasts with Luther's and Calvin's stressing of the individual and direct faith, only faith without good deeds, only the Bible, predestination, and so on. However, More's thoughts along these lines are not a dogmatic reflection of medieval Catholic positions stressing universality. More, who was not a Catholic theologian but a lawyer and a politician, understood and used the concepts of 'common faith' from the legal or political standpoint in confuting Luther. Especially, More, who had an anti-tyrannical․democratic․constitutional disposition, regarded the 'common faith,' a widespread and democratic principle with little error, as the source of consensus. Therefore, it was natural that More looked upon the Council more highly than the papacy. For More, the papacy as a divine institution and a product of consensus is an external and unified administrative center of the universal church, but the Council is a constitutional and representative organ for achieving the common consensus and internal unity of the entire church and all of Christendom. The general council has not only an educational role for all Christian believers but also a judical function for popes in the wrong. In this respect, we can call More a conciliarist If the focus of study is on More's thoughts on consensus, it begins from the thesis of 'common faith.' More's consensus is the agreement or consent of all Christians who are dwelling in common faith all over the world. The doctrines and practices of the whole church are the products of consensus. The consensus is arrived at under the majority principle, not unanimity, and under a representative system, but at the internal level, for its confirming of a guarantee, it must be provided with the following three conditions: First is the extending of the space. For achieving and guaranteeing a consensus, the greater the scope of the gathering of a consensus, the higher the quality of that consensus. Through the process of producing a consensus, in any form, the universal agreement of all Christians beyond national or class distinction must be reflected. Second is the extending of the time. From More's view point, a consensus is the silent agreement achieved universally through many generations. The longer the time involved in arriving at a consensus, the higher the objectivity and confidence of that consensus. In this respect, ancient church fathers' writings are very important as sources of consensus. Third is the leadership and work of the Holy Spirit. According to More, the Holy Spirit is the ultimate source of consensus, making all kinds of men of one mind. In sum, More's stressing of the democratic․horizontal values of consensus in the church is different from the existing hierarchical authority of the Catholic church with the pope at the top.