The Friends of God


Bill Bingham asks: What does Love require of thee?

The Friends of God were a lay organisation that arose in Germany in the fourteenth century. Martin of Mayence once observed that ‘the Friends’ were ‘more in harmony with the ways of Jesus than any of the Church authorities’. They were vigorously denounced by the Inquisition in 1390 – a familiar experience for those who choose to ‘live adventurously in the world’.

Are there some parallels with contemporary Quakerism here? The question we might ask ourselves is this: are ‘the Friends of God’ still alive and well in 2016? I believe they are. Johannes Tauler, a very devout Dominican mystic, was closely associated with the Friends of God. However, this was an extremely costly relationship for it got Johannes into serious trouble with the Inquisition. The Inquisition accused him of pantheism and ‘sentenced’ him to six weeks in ‘purgatory’ when he died.

Tauler was a student of Eckhart von Hochheim, a significant Catholic theologian of the period, who was also suspected of heretical thought. Did ‘the Friends’ re-emerge in the seventeenth century under the leadership of George Fox? Fox rebuked Oliver Cromwell for his violent and war-like ways. He fully embraced Jesus’ clear directive that to even contemplate killing a fellow human being is a sin. Later followers of Jesus somehow forgot this very deep and profound spiritual message. Wars and rumours of wars then continued to blight the blood-soaked history of humanity.

The seventeenth century was a period when England was thrown into violent conflict. Charles I was executed and so, too, were many of those who committed regicide as the Restoration was established. Quakers (very bravely) proceeded with the peaceful practices and activities that Friends are still associated with today.

Sadly, this Quakerly enlightenment was too late to save the life of Michael Servetus, who was burned to death in Geneva in 1533 with the connivance and approval of John Calvin. Calvin conspired with others and supported the proposal that Michael Servetus should be executed. History also records that Calvin did have some ‘reservations’ about burning the poor man. Thankfully, the Calvinists were later to re-focus when one of their number, Henry Dunant, came across the battlefield of Solferino in 1859. This encounter gave rise to the Red Cross, which Henry Dunant, who was the first ever recipient of the Nobel Peace Prize, later founded. The Geneva Convention is based on his progressive and compassionate ideas. 


John Calvin and his followers were grievously mistaken in their violent interpretation of Christianity. However, they were not alone. So, too, were the equally misguided members of the terrifying Inquisition. It never ceases to amaze me that people whose own prophet was tortured to death should consider it appropriate that others should be treated in a like manner. Whatever happened to ‘Do unto others’? Over the centuries it is evident that some followers of Jesus lost their spiritual compass altogether.


So, what was the Calvinist’s grievous charge against the unfortunate Michael Servetus? Michael merely expressed his reservations about the doctrine of the Trinity. It took an hour for Michael to die because only the greenest wood was used in this unholy blaze. No human being ever deserves to suffer such a terrible death – especially at the hands of those whose purpose it is to follow ‘The Way’ of the compassionate Yeshua of Nazareth.

A statue of Michael Servetus can be seen in Paris and his cruel death at the hands of the reformers is commemorated annually by our Unitarian friends. Unitarians do not subscribe to the doctrine of the Trinity, but, thankfully, today civilised men and women have no plans in place to set fire to them. Many of us have, rather lately it seems, come to the obvious conclusion that God and violence are incompatible. When Thomas ‘doubted’ he was gently asked to examine the evidence. Not for a single moment was it ever suggested that Thomas be incinerated. It has been my happy experience to note that contemporary Quakers read their Bibles with discernment.

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