The invisible Church forms the central loyalty of Franck's fervent soul. "The true Church," he writes, "is not a separate mass of people, not a particular sect to be pointed out with the finger, not confined to one time or one place; it is rather a spiritual and invisible body of all the members of Christ, born of God, of one mind, spirit, and faith, but not gathered in any one external city or place. It is a Fellowship, seen with the spiritual eye and by the inner man. It is the assembly and communion of all truly God-fearing, good-hearted, new-born persons in all the world, bound together by the Holy Spirit in the peace of God and the bonds of love—a Communion outside of which there is no salvation, no Christ, no God, no comprehension of Scripture, no Holy Spirit, and no Gospel. I belong to this Fellowship. I believe in the Communion of saints, and I am in this Church, let me be where I may; and therefore I no {59} longer look for Christ in lo heres or lo theres."[26] This Church, which the Spirit is building through the ages and in all lands, is, once more, like the experience of the individual Christian, entirely an inward affair. "Love is the one mark and badge of Fellowship in it."[27] No outward forms of any sort seem to him necessary for membership in this true Church. "External gifts and offices make no Christian, and just as little does the standing of the person, or locality, or time, or dress, or food, or anything external. The kingdom of God is neither prince nor peasant, food nor drink, hat nor coat, here nor there, yesterday nor to-morrow, baptism nor circumcision, nor anything whatever that is external, but peace and joy in the Holy Spirit, unalloyed love out of a pure heart and good conscience, and an unfeigned faith."[28]
In his Apology he says that he has withdrawn "from all theological disputations, from all sectarian statements of creed, from baptism and all ceremonies," and "I stand now," he adds, "only for what is fundamental and essential for salvation"—that is, vital participation in the Life of God revealed in the soul.[29] "I am looking," he writes in the opening of the Paradoxa, "for no new and separate Church, no new commission, no new baptism, no new dispensation. The Church has already been founded on Christ the Rock, and since the outward keys and sacraments have been misused and have gone by, He now administers the sacraments inwardly in spirit and in truth. He baptizes His own, even in the midst of Babylon, and feeds them with His own body, and will do so unto the end of the world."[30]
In a letter to Campanus he says, "I am fully convinced [by a study of the early Church Fathers] that, after the death of the apostles, the external Church of Christ, with its gifts and sacraments, vanished from the earth and withdrew into heaven, and is now hidden in spirit and in truth, and for these past fourteen hundred years {60} there has existed no true external Church and no efficacious sacraments."[31]
His valuation of Scripture fits perfectly into this religion of the inward life and the invisible Church. The true and essential Word of God is the divine revelation in the soul of man. It is the prius of all Scripture and it is the key to the spiritual meaning of all Scripture. To substitute Scripture for the self-revealing Spirit is to put the dead letter in the place of the living Word, the outer Ark in place of the inner sanctuary, the sheath in place of the sword, the horn-pane Lantern in place of the Light.[32] This letter killed Christ in Judea; it is killing Him now. It has split the Church into fragments and sects and is splitting it now.[33] It always makes a "Babel" instead of a Church. It kept the Pharisees from seeing Moses face to face; it keeps men now from seeing the Lord face to face.[34] Franck insists that, from its inherent nature, a written Scripture cannot be the final authority in religion: (a) It is outward, external, while the seat of religion is in the soul of man. (b) It is transitory and shifting, for language is always in process of change, and written words have different meanings to different ages and in different countries, while for a permanent religion there must be a living, eternal Word that fits all ages, lands, and conditions. (c) Scripture is full of mystery, contradiction, and paradox which only "The key of David"—the inner experience of the heart—can unlock. Scripture is the Manger, but, unless the Holy Spirit comes as the day star in the heart, the Wise man will not find the Christ.[35] (d) Scripture at best brings only knowledge. It lacks the power to deliver from the sin which it describes. It cannot create the faith, the desire, the love, the will purpose which are necessary to win that which the Scriptures portray. No book—no amount of "ink, paper, and letters"—can make a man good, since religion is not knowledge, but a way of living, a {61} transformed life, and that involves an inward life-process, a resident creative power. "In Pentecost all books are transcended."[36]
As Franck pushes back through "the ink, paper, and letters of Scripture" to the Spirit and Truth which these great writings reveal, when they are read and apprehended in the light of an inward spiritual experience, so, too, he is always seeking, through the historical Christ, to find the Eternal Christ—the ever-living, ever-present, personal Self-Revelation of God. He says, in his "Seven-Sealed Book," "I esteem Christ the Word of God above all else, for without Him there is no salvation, and without Him no one can enjoy God."[37] "Christ," he says in the Paradoxa, "has been called the Image, the Character, the Expression of God, yes, the Glory and Effulgence of His Splendour, the very Impression of His Substance, so that in Him God Himself is seen and heard and known. For it is God Himself whom we see and hear and perceive in Christ. In Him God becomes visible and His nature is revealed. Everything that God is, or knows, or wills, or possesses, or can do, is incarnated in Christ and put before our eyes. Everything that can be said of God can as truly be said of Christ."[38]
But this Christ, who is the very Nature and Character of God made visible and vocal, is, as we have seen, not limited to the historical Person who lived in Galilee and Judea. He is an eternal Logos, a living Word, coming to expression, in some degree, in all times and lands, revealing His Light through the dim lantern of many human lives—a Christ reborn in many souls, raised again in many victorious lives, and endlessly spreading His Kingdom through the ever-widening membership of the invisible Church.[39] Without this eternal revelation of Himself in a spiritual Fellowship of many members, God would not be God, as a Vine would not be a Vine without branches; and contrariwise there could be no spiritual humanity without the inward immanent {62} presence of this Self-Revealing God in Christ.[40] As in Palestine, so everywhere, Christ—not only Christ after the flesh, but after the Spirit—is a crucified Christ. Only those can open the Sealed Book—can penetrate the divine Revelation—who bear the mark of the Cross on their forehead, who have eaten the flesh and drunk the blood of the suffering and crucified Christ, who have discovered that the Word of God is eternally a Word of the Cross.[41] God is nearest to us when He seems farthest away. He was nearest to Christ when He was crying: "My God, why hast Thou forsaken me?" So, too, now he who is nearest to the cross is nearest to God, and where the flesh is being crucified and the end of all outward things is reached, there God is found.[42]
Sin means, for Franck as for all mystics of his type, the free choice of something for one's private and particular self in place of life-aims that fulfil the good of the whole and realize the universal Will of God. To live for the flesh instead of for the spirit, to pursue the aims of a narrow private self where they conflict with the spirit of universal love, to turn from the Word of God in the soul to follow the idle voices of the moment—that is the very essence of sin. It is not inherited, it is self-chosen, and yet there is something in our disposition which sets itself in array against the divine revelation within us. The Adam-story is a genuine life-picture. It is a chapter out of the book of the ages, the life of humanity. We do not sin and fall because he did; we sin and fall because we are human and finite, as he was, and choose the darkness instead of the Light, prefer Satan to God, pursue the way of death instead of the way of Life, as he did.[43]
This will be sufficient to show the essential character of the religion of this lonely man and to present the main tendencies of his bold and independent thought. He had no desire to be the head of a party; he was too remote {63} from the currents of evangelical Christianity to impress the common people whom he loved, and he was too radical a thinker to lead even the scholars who had become liberated from tradition by their humanistic studies and by historical insight. He was a kind of sixteenth-century Heraclitus, seeing the flow and flux of all things temporal, finding paradox and contradiction everywhere, discovering life to be a clash of opposites, with its "way up" and its "way down," on the surface a pessimist, but at the heart of himself an optimist; and finally, beneath all the folly of history and all the sin and stupidity of human life, seeing with the eye of his spirit One Eternal Logos who steers all things toward purpose, who suffers as a Lamb slain for the flock, who reveals His Truth and Life in the sanctuary of the soul, and who through the ages is building an invisible Church, a divine Kingdom of many members, in whom He lives as the Life of their lives.
[1] Troeltsch calls him a "literarischer Prophet der alleinigen Erlösungskraft des Geistes und des inneren Wortes," Die Soziallehren, p. 886.
[2] See article by M. Cunitz in Nouvelle Revue de Théologie, vol. v. p. 361.