George Fox

NAME George Fox

WHAT FAMOUS FOR George Fox is famously known as the founder of the Religious Society of Friends, commonly referred to as the Quakers. He initiated a radical and uncompromising approach to Christian faith in 17th-century England, emphasizing direct personal experience with God.

BIRTH George Fox was born in July 1624 in Drayton-in-the-Clay, Leicestershire, England, which is now known as Fenny Drayton. The exact date within July is not specified in historical records, but multiple sources confirm the July 1624 timeframe. Drayton-in-the-Clay was located approximately 15 miles west-south-west of Leicester.

FAMILY BACKGROUND Fox was born into a reasonably prosperous family as the eldest of four children. 

His father, Christopher Fox, was a successful weaver who operated perhaps two looms and was known by his neighbors as "Righteous Christer" due to his moral rectitude. Christopher Fox also served as a churchwarden in their strongly Puritan parish and was considered relatively wealthy for his social class. 

His mother was Mary, née Lago, who may have been from the neighboring county of Warwickshire and was known for her piety. 

The family was well-off enough that when Christopher died in the late 1650s, he left George a substantial legacy that freed him from future financial worries.

CHILDHOOD From his earliest years, Fox displayed a serious and religious disposition that set him apart from other children. He was known for his gravity and stayedness of mind and spirit, often choosing religious contemplation over typical childhood activities. While other youths were dancing on the village green or playing games, Fox would go into the village tavern to exhort the men drinking there to consider the evil of their ways. He spent considerable time reading the Bible and was recognized as an honest person even as a child. Fox later recalled that at age eleven, he "knew pureness and righteousness" and had been taught to "walk to be kept pure".

EDUCATION  Until age eleven, Fox had only basic education that taught him literacy skills. His main reading remained the Bible, which he used effectively in his later ministry. While his education was limited by formal standards, he amassed a substantial library during his lifetime. 

Some scholars suggest that his scrawling handwriting and repetitiveness in writing may reflect dyslexia or a neurological condition rather than lack of education. 

CAREER RECORD c1635 Fox began his working life when his father apprenticed him to George Gee, a shoemaker who lived in nearby Mancetter. 

He is also thought to have worked as a shepherd, which suited his contemplative nature. 

1643 Aged 19, Fox abandoned his apprenticeship after a drinking bout and went to London, returning home the following year. 

1647 Fox began preaching and traveling throughout Britain as a dissenting preacher. His ministry expanded to include tours of North America and the Low Countries. He was arrested and jailed numerous times for his beliefs. Fox spent his final decade working in London to organize the expanding Quaker movement.

APPEARANCE George Fox was described as a large man with remarkable piercing eyes. His physical presence was imposing and contributed to his effectiveness as a preacher. His eyes were particularly noted by contemporaries as being penetrating and memorable, contributing to his ability to read people's characters and temperaments. (1)

A 17th century portrait of Fox

FASHION George Fox adopted a distinctive, plain attire. He wore the typical costume of a North Country shoemaker, which included heavy leather breeches and a doublet of a particular cut. This attire became so synonymous with him that he was often referred to as "the man in the leather breeches.

He sometimes walked barefoot, notably through the crowded market at Litchfield, England, where he delivered his prophetic message. 

As a Quaker, he would have followed the plain dress principles that emerged within the movement, avoiding ostentation and following subdued colors like grays, tans, pale golds, and olive greens. 

He refused to remove his hat as a sign of respect for social superiors, which was a radical departure from accepted social customs.

CHARACTER Fox possessed an uncompromising and fearless character that defined his ministry. He was described as having unquenchable zeal and was noted for his clear judgment and convincing logic. 

Foxs great spiritual gift was remarkable discernment, seemingly able to read people's characters by looking at them. He would liken people's temperaments to animals, saying things like "I see the spirit of a cunning fox in you" or "You have the nature of a serpent". 

Fox was serious and earnest in all his endeavors, with a deep commitment to spiritual truth that never wavered despite persecution. (1)

SPEAKING VOICE Fox's words were described as being "like a flash of lightning". His preaching was powerful enough to make people shake, which led to the nickname "Quaker" being applied to his followers. 

Fox preached with such intensity and conviction that those who came to scoff often stayed to pray. His voice carried authority and spiritual power that could command attention in any setting, from judges to common criminals. (1)

SENSE OF HUMOUR Fox's interactions were typically characterized by moral earnestness and spiritual intensity rather than levity.

RELATIONSHIPS George Fox married Margaret Fell (née Askew) on October 27, 1669. The wedding took place at Bristol, Gloucestershire. Margaret was the widow of Thomas Fell, a wealthy supporter of the Quaker movement, and was herself a leading Friend, known as the "mother of Quakerism". 

Their marriage was described as loving and supportive. Margaret Fell's home, Swarthmoor Hall, became a vital hub and headquarters for the early Quaker movement. Her children also held Fox in high regard and cared for him in his later years in London. 

Fox was respected by notable figures including William Penn, the Quaker convert, and even Oliver Cromwell, the Lord Protector. Despite opposition from some Anglicans and Puritans, he maintained relationships with various religious and political leaders throughout his ministry.

MONEY AND FAME Fox inherited a substantial legacy from his father in the late 1650s, which freed him from financial worries and allowed him to focus on his ministry. This financial security was crucial to his ability to travel extensively as a preacher without needing to maintain a regular occupation. Through his marriage to Margaret Fell, he also gained access to additional resources, as she was wealthy in her own right. 

While Fox achieved considerable fame as a religious leader, this fame often brought persecution rather than worldly benefits.

FOOD AND DRINK George Fox lived an ascetic and simple life, often enduring periods without adequate food or shelter, especially during his travels and imprisonments. He did emphasize eating and drinking "for health" and with respect for God's creation, reflecting a spiritual approach to nourishment. Fox advocated for simplicity in all aspects of life, including diet, which later became a core Quaker testimony.

In prison, he described the food as "very poor and not very nourishing," and he was distressed by the suffering of other prisoners who were sometimes executed for stealing food out of poverty.

Fox's attitude toward alcohol was shaped by a pivotal experience in his youth. He once left his apprenticeship after a drinking bout involving a "second glass of beer," which he later regarded as a crossing of the line between valid and invalid cravings. This incident became symbolic for him, leading to his commitment to self-discipline and spiritual focus. In his later life, Fox drank "small beer" (a weak, low-alcohol beverage common in 17th-century England) only as necessary to quench his thirst, and he disassociated himself from excess or drunkenness. He did not preach total abstinence but warned against overindulgence and saw moderation as spiritually important

MUSIC AND ARTS Fox and the early Quakers generally rejected music as a non-spontaneous part of worship. They distanced themselves from church traditions of singing music, even Psalms, viewing such practices as potentially dishonest if people were merely parroting words that didn't express their true spiritual experience. However, they did approve of "singing in the spirit" when it was a natural and organic expression of genuine belief. Music was sometimes viewed as frivolous and not in line with the Quaker value of Simplicity. (2)

LITERATURE Fox's most significant literary work was his Journal, which provides an account of his life and the rise of Quakerism. Published in 1694, The Journal was compiled from original manuscripts and gives detailed insight into his spiritual experiences and ministry. 

Fox wrote many epistles and letters to Quakers around the world, and was involved in collecting and revising Quaker doctrinal works. His writings were practical and spiritual rather than literary in the conventional sense, focused on religious instruction and organization of the Quaker movement.

NATURE During periods of intense spiritual searching and torment, Fox often sought solitude in the countryside. He held a profound reverence for nature, viewing it as a direct manifestation of God's presence, as expressed in his writings about "the living God, that clothes the earth with grass and herbs, causes the trees to grow and bring forth food for you, and makes the fishes of the sea to breathe and live."

Much of his contemplative time was spent looking after sheep, which suited Fox's reflective nature. He also spent considerable time on the moors of Yorkshire and Lancashire, where he had many of his spiritual revelations

His most famous natural experience occurred in 1652 when he climbed Pendle Hill in Lancashire and had a vision of "a great people to be gathered". This vision on Pendle Hill led directly to his ministry and the growth of Quakerism. 

HOBBIES AND SPORTS While other young people engaged in dancing, bowling, and similar pastimes, Fox chose religious contemplation and study. His primary "hobby" was reading the Bible and spiritual reflection. His lifestyle as a traveling preacher would have left little time for conventional hobbies.

SCIENCE AND MATHS Fox's education was limited to basic literacy, and his intellectual pursuits centered on theology and Biblical interpretation.

RELIGIOUS SOCIETY OF FRIENDS It all began in the late 1640s, during one of those periods in English history when absolutely everyone was cross about everything. The monarchy was being replaced, reinstated, and generally tossed about like a badly-behaved toddler, and the established Church was not faring much better. Into this fray wandered George Fox—a young man with a troubled heart, slightly scuffed boots, and, quite possibly, a deep suspicion of bishops.

Now, Fox wasn’t your average disgruntled parishioner. In 1647, somewhere between avoiding priests and wandering fields looking pensive, he had a spiritual awakening of the sort that would make even the most devout churchwarden drop his collection plate. He became utterly convinced that one didn’t need a priest, a pulpit, or even a decent hat to talk to God. Just the Inner Light. Which, for clarity’s sake, is not a brand of herbal tea but the conviction that Christ dwells in every person.

Having discovered this astonishing truth, Fox did what any earnest, slightly over-enthusiastic convert might do—he told everyone. Loudly. Often. In fields, in churches (until removed), and occasionally in courtrooms. He proclaimed, rather inconveniently for the clergy, that paying tithes was unnecessary, oaths were unhelpful, and that anyone—yes, even women and children—could speak in meetings if led by the Spirit. This was revolutionary stuff, and while it did win hearts, it also earned him a rather well-worn spot in several local gaols.

The proper founding moment of the Religious Society of Friends (which sounds like a knitting club until you meet one) came in 1652. George Fox climbed Pendle Hill and had a vision. Not of sheep or rainclouds, as might be expected in Lancashire, but of "a great people to be gathered." One imagines God saying, “George, get on with it,” and George replying, “Right. Sorry. On my way.”

Soon after, he preached at Firbank Fell to a large gathering of Seekers—folk who were already quite fed up with everything and just wanted someone to make sense of it all. What followed was a blossoming of something new. These Friends threw out formal rituals, church buildings, and anything remotely resembling pomp. Instead, they sat in silence until someone felt led to speak—which was sometimes moving, and sometimes mystifying, depending on who was doing the speaking.

By the late 1650s, there were Quakers everywhere. They were not always welcome, but they were certainly present. Realizing that the movement might need a bit more structure (too many people turning up late to silent worship, perhaps), Fox and his companions introduced Monthly, Quarterly, and Yearly Meetings. This helped maintain a kind of cheerful order, without anyone feeling too much like a bishop, which was very important to them.

Then came the Restoration of the monarchy in 1660, and with it a fresh batch of laws that made Quaker life… inconvenient. Thousands were arrested for such outrageous acts as not removing their hats, refusing oaths, or meeting quietly in barns. Still, they kept going—traveling to Ireland, the West Indies, America, and other places where people didn’t yet know how much they disliked Quakers.

Internally, the Quakers had their squabbles. People disagreed over doctrine, governance, and possibly whether oats or barley made a more spiritually nourishing breakfast. Fox—having been in and out of prison—returned to guide them with a mix of vision and what must have been impressive patience. He emphasized the need for what he called “gospel order,” promoted the speaking role of women (to the horror of certain gentlemen), and declined to become a spiritual celebrity, which is admirable in any century.

By the time George Fox departed this world in 1691 (presumably with great relief and a final word about hats), the Quaker movement had become a properly organized Society. It had developed a theology rooted in equality, peace, and listening more than talking (a practice still alien to some of us), and had managed to gather some 100,000 adherents—many of whom had never even heard of bishops.

All in all, not a bad legacy for a man who just wanted to tell people they could find God without needing a cathedral or a sermon. And who knew? Sometimes all it takes to change the world is a long walk up a windy hill, a stubborn belief in the Inner Light, and a considerable tolerance for being arrested.

PHILOSOPHY & THEOLOGY Fox developed a revolutionary theological approach centered on the concept of the "Inner Light" or divine inspiration. He believed this God-given inner light was more authoritative than creeds and Scripture, representing a radical departure from traditional Christianity. He placed personal religious experience above institutional authority, believing that each person could directly connect with God without needing clergy to intercede. 

Fox rejected traditional doctrines like the Trinity as having no scriptural basis and opposed the taking of oaths and payment of tithes. His theology emphasized that "all Christians are believers" but distinguished between true believers who were "born of God and passed from death to life" and those who merely claimed to be believers. (3)

POLITICS Fox lived during the English Civil War and its aftermath, a time of great social upheaval. While not directly political, his religious beliefs had significant political implications, as he challenged established authority and social hierarchies. His refusal to doff his hat to social superiors and his opposition to tithes and oaths put him in conflict with both religious and civil authorities. He was offered a captaincy in the army while imprisoned in Derby in 1650, but refused, stating "I live in the virtue of that life and power that takes away the occasion of all wars". His movement attracted political dissidents who disliked having their tithes appropriated for absentee landlords.

SCANDAL Fox's entire ministry was considered scandalous by the standards of his time. His refusal to conform to social conventions, his claims of direct revelation from God, and his challenge to established religious authority resulted in constant controversy. He was frequently accused of blasphemy and sedition. His followers were seen as disruptive to social order, and there were rumors that his campaign against tithes was part of a wider attack on private property.

MILITARY RECORD Fox was a committed pacifist who refused military service. When offered a captaincy in the army while imprisoned in Derby in 1650, he declined, explaining his belief in non-violence. His pacifist stance was based on his conviction that true Christianity was incompatible with warfare. This position became a fundamental principle of Quakerism.

HEALTH AND PHYSICAL FITNESS Fox maintained remarkable physical stamina throughout his traveling ministry, despite frequent imprisonments and harsh treatment. He was described as a large, robust man who could endure significant hardship. He "wore out clothes, horses, critics, persecutors, and eventually himself" through his intensive preaching schedule. 

During periods of profound spiritual struggle, George Fox described his body as being "dried up with sorrows, grief and troubles." His frequent imprisonments, often in harsh conditions, undoubtedly took a toll on his health. Despite these hardships, his extensive travels across continents suggest a considerable degree of physical resilience.

In his later years, the infirmities of age slowed him down, but he continued attending meetings and carrying out his duties until shortly before his death. (1)

HOMES Fox was born in Drayton-in-the-Clay (Fenny Drayton), Leicestershire. After 1652, Swarthmoor Hall, the home of Margaret Fell's family near Ulverston, became a central location for the Quaker movement and effectively Fox's base of operations. Following his marriage to Margaret Fell in 1669, Swarthmoor Hall became his primary residence. In his final decade, he resided and worked in London.

TRAVEL Fox was an extensive traveler throughout his ministry. He traveled throughout Britain as a dissenting preacher and made tours of North America and the Low Countries. 

In January 1672, he sailed to North America via Jamaica, landing at Patuxent in Chesapeake Bay. He visited large meetings that became the forerunners of Baltimore Yearly Meeting and traveled to Long Island, Rhode Island, New Jersey, Virginia, and Carolina. He spent four months meeting with local Native American tribes, finding the experience very productive. 

He twice visited the European continent and made missionary journeys to Ireland and the Caribbean islands.

DEATH George Fox died in London between 9 and 10 p.m. on January 13, 1691 (Old Style calendar), two days after preaching as usual at the Gracechurch Street Meeting House. He was 66 years old at the time of his death. Fox spent his final years in London, continuing to attend meetings and manage the affairs of the expanding Quaker movement, despite the infirmities of age.

Fox's funeral drew a massive gathering. According to Quaker witness Robert Barrow, more than 4,000 people attended the memorial service, filling the Gracechurch Street Meeting House and spilling into the surrounding streets. Notable Quakers such as William Penn were present, and the event was marked by deep emotion, with many weeping and groaning. After the service, a large procession accompanied Fox's coffin north to the Quaker burial ground at Bunhill Fields for further speeches and the burial.

George Fox was interred three days after his death in the Quaker Burying Ground at Bunhill Fields, a non-conformist cemetery on the edge of the City of London. The exact location of his grave is unknown, as Quaker custom discouraged the marking of individual graves. For a time, a headstone was placed for Fox, but it was later removed, and today only a small plaque in the garden area at Bunhill Fields mentions his name. The burial site became a place of pilgrimage for Quakers, though the precise spot of Fox's remains is now lost among thousands of others buried there (4) 

APPEARANCES IN MEDIA Fox has been featured in various modern media presentations about Quaker history. A 13-minute film tells the story of George Fox and the early beginnings of the Religious Society of Friends, using embroidered panels of the Quaker Tapestry and location filming in the old English county of Westmorland. 

He was the subject of a BBC Radio 4 program Great Lives, nominated by Ann Limb and presented by Matthew Parris in 2016. 

QuakerSpeak has produced video content about Fox's history. 

ACHIEVEMENTS Founder of Quakerism: George Fox is recognized as the central figure in the establishment of the Religious Society of Friends (Quakers), a significant Christian denomination.

Pioneer of Direct Spiritual Experience: He articulated and promoted the radical idea of the "inward light," emphasizing direct, unmediated spiritual experience over external religious authority, rituals, or sacraments.

Influential Theologian: His theological insights, particularly on equality, peace, simplicity, and truth, laid the groundwork for Quaker testimonies that continue to influence social justice movements globally.

Global Movement Builder: Through his tireless travels and preaching, he inspired and organized a widespread religious movement that transcended geographical boundaries.

Author of a Spiritual Classic: His Journal remains a seminal work of spiritual autobiography, offering profound insights into his personal journey and the early Quaker movement.

Advocate for Social Justice: Though not always explicitly political, his teachings implicitly challenged societal norms and contributed to later Quaker involvement in movements for abolition of slavery, prison reform, and peace.

Sources (1) The Revival Library (2) Wikipedia (3) Quaker.org. (4) Friends Journal