Spiritual Reformers in the 16th & 17th Centuries

by Rufus M. Jones

[52] Theosoph. Quest. iii. 2-4.

{190}

CHAPTER XI

JACOB BOEHME'S "WAY OF SALVATION"

"I will write a Process or Way which I myself have gone."[1] Most writers who have treated of Boehme have mainly dealt with his Weltanschauung—his theosophical view of the Abyss and the worlds of time and eternity,—or they have devoted themselves to descriptions of his type of mysticism.[2] His important permanent contribution to Christianity is, however, to be found in his interpretation of the way, or, as he calls it, the process of salvation. Very much that he wrote about the procession of the universe is capricious and subjective. His interpretations of Genesis, and of Old Testament Scripture in general, are thoroughly uncritical and of value only as they reveal his own mind and his occasional flashes of insight. But his accounts of his own experience and his message of the way to God possess an elemental and universal value, and belong among the precious words of the prophets of the race. His Way of Salvation is in direct line with the central ideas of Denck, Bünderlin, Entfelder, Franck, Schwenckfeld, and Weigel; that is, his emphasis is always, as was theirs, upon the native divine possibilities of the soul, upon the fact of a spiritual environment in immediate correspondence and co-operation with the soul, and upon the necessity of personal and inward experience as the key to every gate of life; but he puts more stress even than Schwenckfeld did {191} upon the epoch-making new birth, and he sees more in the Person of Christ as the way of salvation than any of the spiritual Reformers of the sixteenth century had seen, while his own personal experience was so unique and illuminating, so profound and transforming, that he was able to speak on divine things with a grasp and insight and with a spiritual authority beyond that attained by any of the reformers in this group. He has given, I think, as profound and as simple, and at the same time as vital an interpretation of salvation through Christ as the Reformation movement produced before the nineteenth century, and much that he said touches the very core of what seems to us to-day to be the heart of the Gospel, the central fact of mature religion.[3]

As we have seen, Boehme does not in the least blink the tragic depth of sin, while he goes as far as anybody in holding that "the centre of man's soul came out of eternity,"[4] that "as a mother bringeth forth a child out of her own substance and nourisheth it therewith, so doth God with man his child,"[5] and that the inward ground and centre of the soul, with its divine capacity of response to Grace and Light, is an inalienable possession of every man.[6] Yet, at the same time, he insists that there is in every soul "both a yes and a no," a vision of the good and a contrarium, a hunger for the universal will of God and a hunger for the particular will of self.[7] The form of hunger, the inclination of desire, the attitude of will shapes the destiny, forms the fundamental disposition, and builds the life of every man into heaven or into hell—"a man puts on a garment of light or a garment of wrath as he puts on clothes."[8] To consent to false desire, to turn toward objects that feed only the particular selfish will, to live in the lower "qualities" of dark-fire is to {192} form a soul tinctured with darkness and sundered from the eternal root of Life. Lucifer went the whole way in his consent to false and evil desire. He said, "Evil be thou my good!" and formed his entire nature out of the dark-principle, and "his Light went out." Adam and his offspring after him, however, only dimmed the native Light and deadened the original power that belongs to one who comes from God, to live in heavenly harmony and joy. Man has fallen indeed, but he is not hopelessly lost, he is "forever seeking his native country," and he forever bears within himself an immortal seed which may burst into Life—into a "Lily-blossom."[9] The way of salvation for Boehme is the process by which this original Light and power, dimmed and deadened by sin, are restored to the soul.

He never tires of insisting that the restoration can come only by a process of Life, not by a "scheme" of theology. Like the early prophets of Israel, in their sweeping attacks on the ritual and sacrificial systems that were being substituted for moral and spiritual life, Boehme flings himself with holy passion against the substitution of doctrines of salvation for a real life-process of salvation, personally experienced in the soul. "Cain" and "Babel" are his two favourite types of the prevailing substitute-religion which he calls "verbal," or "historical," or "titular" Christianity.[10] "Whatever Babel teaches," he says, "of external imputed righteousness, or of external assumed adoption is without foundation or footing."[11] He is still only a follower of "Cain" who tries to cover his old, evil, unchanged self "with the purple mantle of Christ's death."[12] The "opinion" that the old man of evil-will can be "covered" with Christ's merit, the "faith" that His death pays off for us the debt of our sin is only "a supposed religion."[13] "Christianity," he says again, "does not consist in the mere knowing of history and applying the history-knowledge to ourselves, {193} saying: 'Christ died for us; He hath paid the ransom for us, so that we need do nothing but comfort ourselves therewith and steadfastly believe that it is so.'"[14] The "doctors" and "the wise world" and "the makers of opinion" will have it that Christ has suffered on the Cross for all our sins, and that we can be justified and acquitted of all our transgressions by what He did for us, but it is no true, safe way for the soul. To stake faith upon a history that once was, to look for "satisfaction" through the sufferings which Christ endured before we were born is to be "the child of an assumed grace," is to possess a mere external and historical faith that leaves the dim, weak soul where it was before. All such "invented works" and "supposed schemes" are of Anti-Christ, they "avail nothing" whatever toward the real process of salvation.[15]

The gravamen of his charge is not that the "opinions" are false, or that the "history" is unimportant, but that "opinions" and "history" are taken as substitutes for religion itself, which is and must always be an actual inward process constructing a new and victorious life in the person himself. "All fictions, I say, and devices which men contrive to come to God by are lost labour and vain endeavour without a new mind. Verbal forgiveness and outward imputation of righteousness are false and vain comforts—soft cushions for the evil soul—without the creation of a will wholly new, which loveth and willeth evil no more."[16] The whole problem, then, is the problem of the formation of a new vision, a new desire, a new will, and Boehme finds the solution of this deepest human problem in Christ. Christ is the Light-revelation of God—the shining forth of the Light and Love nature of the Eternal God. It must not be supposed for a moment that once—before satisfaction was made to Him—God was an angry God who had to be "reconciled" by a transaction, or that there was a time in history when God began to reveal His Heart in a Christ-revelation, or {194} that when Christ became man, Deity divided itself into sundered Persons.[17] "No. You ought not to have such thoughts," Boehme says. The Heart and Light and Love of God are from eternity. Christ has never sundered or broken Himself away from God; they are not two but forever One. All the Light and Love and Joy of God have blossomed into the Christ-manifestation and become revealed in Him. Like everything else in the universe, Christ is both outward and inward. He belongs in the eternal inward world and He also has had His temporal manifestation in the visible world. The Heart of God became a human soul, brought the fulness of the Deity into humanity, and slew the spirit of the world.[18] The inward penetrated the outward and illuminated it with Light.[19] Christ entered into humanity and tinctured it with Deity.[20] In Him the Heart of God became man, and in the power of the heavenly Light He wrestled with our wild human nature and conquered it.[21] Eternity and time are united in Him.[22] He is the wedding chamber of God and man.[23] He is God and man in one undivided Person.[24] He is actual God; He is essential man—the God-man, the man-God, in whom the arms of everlasting Love are outstretched and through whom humanity is brought into the power of the Eternal God.[25] It was in this "dear Emmanuel," as he often calls Christ, that "Love became man and put on our human flesh and our human soul,"[26] and the full power of Eternal Love stood revealed in time, for "One who is Love itself was born of our own very birth."[27] The Cross was not a transaction. It was the culmination of this mighty Love, for "here on the cross hung God and man"—God's Love springing forth in a soul strong enough to show it in its full scope.[28]

But let no person think that he can "cover himself with the purple mantle of Christ's sufferings and death," {195} and so win his salvation: "Thou thyself," he says, "must go through Christ's whole journey, and enter wholly into His process."[29] "We become children of God in Christ," he wrote in one of his Epistles, "not by an outward, adventitious show of appropriating Grace, not through some merit of Grace appropriated from without, or received in an historical apprehension of being justified by another, but through an inward, resident Grace, which regenerates us into childlikeness, so that Christ the conqueror of death arises in us and becomes a dominating operation in us."[30] This is the heart of his entire message. Every step must be experimental. Salvation is an inward process, and Christ is efficacious and effective because He lives and operates in us. "The suffering and death of Christ," he says, "avail only for those who die to their own will in and with Christ, and are buried with Him to a new will and obedience, and hate sin; who put on Christ in His suffering, reproach, and persecution, take His cross upon them and follow Him under His red banner; to those who put on Christ in His process and now become in the inward spiritual man Christ's members and the Temple of God who dwells in us. No one has a right to comfort himself with Christ's merits unless he desires wholly to put on Christ in himself. He is not a Christian until he has put Him on by true repentance and conversion to Him with absolute resignation and self-denial, so that Christ espouseth and betrotheth Himself with him. . . . For a Christian must be born of Christ and must die to the will of Adam. He must have Christ in him and be a member of His Life according to the spiritual man."[31]

Faith, which is always the key-word in any person's interpretation of Christianity, is for Boehme a dynamic process of appropriating Christ, and of re-living Him. "Faith," he writes in his treatise on The Incarnation, {196} "is not historical knowledge for a man to make articles of it and to depend on them, but faith is one spirit with God, it is the activity of God; it is free, but only for the right and for pure Love, in which it draws the breath of its power and strength. It is, finally, itself the substance."[32] Faith is, thus, not knowledge, it is not believing facts of history, it is not accepting metaphysical dogma. It is, as he is never weary of saying, "strong earnestness of spirit," the earnest will to live in the inward and eternal, passionate hunger and thirst for God, and finally the act of receiving Christ into the soul as a present power and spirit to live by. "I must die," he wrote, "with my outward man [the man of self-centred will] in Christ's death and arise and live anew in Him. Therefore I live now by the will of faith in the spirit of Christ and receive Christ with His humanity into my will. He makes through me a manifestation of the spiritual world and introduces the true Love-sound into the harp-strings of my life. He became that which I am, and now He has made me that which He is!"[33]