The Role of George Fox in Church History Research Paper

Introduction

The history of religion, including that of Christianity, has seen many dissenting groups with their own interpretations of beliefs and opinions. In many cases, whole movements started under the influence of a single person whose ability to appeal to the public was unmeasurable. One of these persons was George Fox, who was born in 1624 in Leicestershire, England.¹ In the 17th century, the Church of England was the primary source of all religious practices, and its rules were inseparable for people’s everyday lives. Thus, a difference in one’s view of Christianity or related common ideas were not only ostracizing but life-threatening.

It is stated in historical records, however, that Fox’s personality allowed him to amass a following and spread his ideas to many people. The denomination, called the Religious Society of Friends, grew from Fox’s preaching, and it exists to this day.² This research paper investigates the life of George Fox, including his path to the separation from the Church of England, missionary work and traveling, views on social and political issues, and legacy.

Early Preaching

It is vital to note that Fox grew up in a family of modest wealth, and, in his childhood, Fox received an informal education in writing and reading. Nonetheless, the young man was well-versed in religious texts, and his personal beliefs were firmly rooted in the pillars of Christianity. George Fox also shared many opinions that resembled Puritan learnings, implying a foundation for his eventual dissent.³ The story of his spiritual “reawakening” states that when Fox was a nineteen-year-old man, he was invited to share a glass of beer with his cousin and his friends. Disagreeing with their desire to drink more and more, Fox paid for the drinks and left the table. Later, as he prayed to God, he heard an “inner voice” that told him, “thou seest how young people go together into vanity, and old people into the earth, therefore thou must forsake all, both old and young, and be a stranger unto them.”⁴ This event persuaded him to leave his family and begin his journey.

During his travels, Fox met different religious people and talked about his opinions regarding religion. However, as he was met with many disappointments, Fox realized that none of these people could help him answer the questions that he had. He talked to dissenters who, while disagreeing with the leading Church, did not share his ideas as well. His inner voice spoke again, saying, “There is one, even Christ Jesus, that can speak to thy condition,”⁵ and Fox’s ideology started taking form. His central idea is that God is in the heart of each believer, and the church building should not be the only place where a religious experience could happen.

Quakerism

The Religious Society of Friends

As the new belief system was forming, Fox started to preach his ideas to the public. In 1647, Fox began meeting with the people in public places and in appointed meetings that happened in the so-called “steeple-houses.”⁶ As he did not believe in churches, Fox did not want to give this name to the locations where his followers would gather. Eventually, Fox’s preaching led to the formation of a small group who called themselves “Friends.” It is unclear when exactly was the Religious Society of Friends formed, but the historical records place the date near the middle of the 17th century.⁷ According to Fox’s ideas, the primary principle of this denomination is that everyone can experience the light within which equates to the voice of God in every person.

Moreover, as Fox strongly believed in the direct connection between God and worshipers, the role of churches and priests was reimagined as well. Most notably, steeple-houses were the main places for meetings for Friends, and women, men, and children were allowed to minister and were seen as equal in their right to participate.⁸ Fox placed significant attention on other dissenting opinions, including the opposition to war, refusal to swear oaths, and disregard of titles. These particular ideas led to Quakers, a name given to Friends because they “trembled before the Lord,” being persecuted for blasphemy.⁹

Missionary Work and Social Issues

Fox wanted to travel and spread his ideas to other nations. Fox went to some towns in England, including London, where he spent many years in the latter part of his life. He visited Ireland, which was under the influence of the Roman Catholic Church. As Fox’s ideas were rooted in Protestantism and Puritanism, the dissenter opposed the ritual and hierarchy inherent to the Catholic institution. Apart from that, he also went to several countries in Europe, such as the Netherlands and territories that are now a part of Germany.

After establishing a following in both England and Ireland, Fox set out to visit the colonies, particularly the settlements in America and the Caribbean (there are records of him coming to Barbados and Jamaica). One should mention that Fox’s beliefs in people’s inner ability to connect with God and faith were complemented with views on slavery that were unusual for his contemporaries. While one cannot argue that Fox was an opponent of slavery as a whole, his speeches and pleas to people owning slaves show that he was opposed to the cruel and unjust treatment of enslaved people. Here, his idea that all people were equal resulted in him asking slave owners to “let them go free … if they served them faithfully.”¹⁰ Moreover, he urged the owners to “let them not goe away empty handed” as it would not please the Lord for whom they were all servants in equal measure.¹¹

This type of thinking and Fox’s simple language when preaching also led to the conversion of some slaves and native peoples. This caused a conflict with the authority who feared that Quakers were preparing a revolt. Nevertheless, Fox denied such motives and propagated peace and non-violence – another one of the movement’s pillars. Following his Puritan beliefs, Fox called for people not to drink and to remain faithful to one’s partners in marriage. This ideology also inspired him to talk to slave owners who often viewed enslaved people as less than human, leading to them dismissing any familial relations among slaves.¹²

Backlash and Persecution

Similar to other dissenting groups, Quakers and Fox were met with significant pressure from the local authorities and the Church of England. Fox was imprisoned several times, mostly due to his refusal to pledge the oath. This particular action meant that the subject of a country did not pledge allegiance to the ruling monarch and the nation as a whole.¹³ Moreover, he opposed the law of paying tithes that would fund the Church, and he encouraged Quakers to do the same.

Fox was imprisoned for blasphemy as, during that time, any large gathering of people for religious practices outside of the Church was prohibited. Unauthorized worship restrictions led to hundreds of people being arrested.¹⁴ During one of his imprisonments, Fox saw how other prisoners, as well as guards, could benefit from his preaching, feeling a connection with them. Another point of contact with lower-class people came from his refusal to recognize authority by bowing or removing his hat. Such acts also led to many arrests, and this idea of social equality strongly affected Fox’s writings. Furthermore, it moved Fox to establish the Meeting for Sufferings, during which Quakers would discuss ways to help imprisoned or recently released followers.¹⁵

It is interesting, however, that Fox’s multiple imprisonments never ended with a death sentence or any harsh punishments. It is possible that his persona and his ability to interact with people provided him with a chance to appeal to the critics. Another potential reason is that most Quakers, including Fox, believed in non-violent action, which lowered the threat of opposition. Notably, Fox met with the Lord Protector, Oliver Cromwell, who was almost persuaded by his confident and passionate teaching.¹⁶ Nevertheless, the change in power limited Fox’s chances of elevating his denomination as one of the dominant religions. Near the end of the 17th century, most religious dissenters were pardoned by James II, and many Quakers were released from prison.¹⁷ Fox died several years later, after preaching at one of the London meeting houses.

Criticism and Legacy

It is clear that George Fox was heavily criticized and persecuted for his beliefs by his contemporaries. The difference in views between Quakers and other denominations, including both the Church and other dissenters, is significant. Furthermore, Fox also had several conflicts inside the group when his opinions caused disagreements. For instance, the resentment of women coming to power in the community led to the resistance in the early years of Fox’s preaching.¹⁸ Fox’s anti-war sentiments also led to some conflicts and criticism from the outside and inside of the group. Finally, the discussion of Puritan principles upheld by Fox, such as simplicity, conservatism, and anti-war ideas, has led to several dissident communities in the following centuries.

The denomination of Quakers or the Religious Society of Friends is still active to this day. While a great number of different Quaker movements exist, they are all united by the central idea proposed by Fox that people have the ability to experience a connection with God – the light within. The community is spread across several continents, and many followers reside in African countries, the United Kingdom, as well as some European and Asian nations, Australia, and New Zealand.¹⁹ While Quakers do not favor not all beliefs of Fox, his support of women and enslaved persons introduced a unique approach to social issues in a religious sphere.

Conclusion

George Fox is one of the fascinating dissident movement leaders whose activity whose ideas resulted in a new Christian denomination. The movement of Quakers started in the 17th century by Fox due to his ability to establish a connection with the public and his simple and approachable manner of preaching. While the group has been through many hardships, including persecution by authorities and the Church and internal conflicts, the community of Quakers is active to this day. Fox’s strong beliefs inspired people and led them on a new religious path.

Bibliography

Allen, Stephen. “Exploring Quaker Organising to Consider the Possibilities for Relational Leadership.” Quaker Studies 24, no. 2 (2019): 249-269.

Carroll, Kenneth L. “George Fox and Slavery.” Quaker History 86, no. 2 (1997): 16-25.

Douglas, Major. George Fox: The Red-Hot Quaker. Auckland: Pickle Partners Publishing, 2018.

Ingle, H. Larry. First Among Friends: George Fox and the Creation of Quakerism. Oxford: Oxford University Press, 1996.

Jones, T. Canby. “The Bible: Its Authority and Dynamic in George Fox and Contemporary Quakerism.” Quaker Religious Thought 7, no. 4 (1962): 18-36.

Royce, Josiah. “George Fox as a Mystic.” Harvard Theological Review 6, no. 1 (1913): 31-59.

Footnotes

1. Josiah Royce, “George Fox as a Mystic,” Harvard Theological Review 6, no. 1 (1913): 40.
2. Major Douglas, George Fox: The Red-Hot Quaker (Auckland: Pickle Partners Publishing, 2018), 37.
3. Douglas, 29.
4. Douglas, 6.
5. Douglas, 22.
6. Douglas, 52.
7. Canby Jones, “The Bible: Its Authority and Dynamic in George Fox and Contemporary Quakerism,” Quaker Religious Thought 7, no. 4 (1962): 21.
8. Douglas, 62.
9. H. Larry Ingle, First Among Friends: George Fox and the Creation of Quakerism (Oxford: Oxford University Press, 1996), 54.
10. Kenneth L. Carroll, “George Fox and Slavery,” Quaker History 86, no. 2 (1997): 17.
11. Carroll, 17.
12. Carroll, 18.
13. Ingle, 217.
14. Douglas, 82.
15. Ingle, 196.
16. Ingle, 170.
17. Ingle, 280.
18. Ingle, 252.
19. Stephen Allen, “Exploring Quaker Organising to Consider the Possibilities for Relational Leadership.” Quaker Studies 24, no. 2 (2019): 249-254.