Iris Murdoch’s metaphysics, and her complex, ambivalent yet sustained relationship with Christianity, have been the subject of much debate. In this chapter I perhaps muddy the waters yet further by trying to trace the influence of the Religious Society of Friends (the Quakers) on her thinking about theism, about the good, and what it means to be good, and about the relationship of Christian belief to politics and morality. In many ways, trying to unpick distinct denominational strands in Murdoch’s thinking is a fool’s errand; her metaphysics is so distinctly her own as to have generated much debate and little agreement, chiefly encompassing aspects of Christian thought from a variety of denominations, different aspects of Buddhist thought, and Platonism. It seems unarguable, though, that Murdoch had what Peter Conradi has described as ‘unfinished business’ with the Quakers, who despite being a relatively small church in the UK, feature in 10 of her 26 novels, and whose theology – the language of stillness and light, the centrality of decentring of the self in corporate worship, and the view of all of life as sacramental – at the very least chimes with Murdoch’s theology, especially in Metaphysics as a Guide to Morals (1992). Without wishing to identify Murdoch as a closet Quaker, I make a case here for her as ‘Quakerish’, to borrow the word she used to describe her Quaker headmistress at Badminton School. The chapter explores Murdoch’s experience of the strongly Quaker ethos of Badminton for the first time, situating its head, a life-long influence on Murdoch, as one of the pioneers of 1930s Quaker education, and showing how Murdoch’s formative years were spent in a community which was part of a close-knit network of Quaker teachers, politicians and campaigners. The chapter goes on to explore where, how and why Quakers appear in Murdoch’s fiction across her writing career, and how Murdoch’s early exposure to Quaker ideas and Quaker worship might have influenced her theology, culminating with the writing of The Philosopher’s Pupil (1983) and the 1982 Gifford lectures (later to become Metaphysics as a Guide to Morals (1992)), in which the impact of Quaker thought on Murdoch’s thinking about modern Christianity, ethics and art is most apparent.