But you say that there also exists a common good, for which it is possible and necessary to depart from these rules,—for the common good it is right to kill, torture, rob. It is better for one man to perish, than that a whole nation should perish, you say, like Caiaphas, and you sign one, two, three death-warrants, load your gun for that man who is to perish for the common good, put him in prison, take away his property. You say that you do these cruel things, because you feel yourself to be a man of society, the state, under obligation to serve it and to carry out its laws, a landowner, a judge, an emperor, a soldier. But, besides your belonging to a certain state, and the obligations resulting therefrom, you also belong to the infinite life of the world and to God, and have certain obligations resulting from this relation.
And as your duties, which result from your belonging to a certain family, a certain society, are always subordinated to the higher duties, which result from your belonging to the state, so also your obligations, which result from your belonging to the state, must necessarily be subordinated to the duties which result from your belonging to the life of the world, to God.
And as it would be senseless to cut down the telegraph-posts, in order to provide fuel for the family or society, and to increase its well-being, because this would violate the laws which preserve the good of the state, so it would be senseless, for the purpose of making the state secure and increasing its well-being, to torture, execute, kill a man, because this violates the unquestionable laws which preserve the good of the world.
Your obligations, which result from your belonging to the state, cannot help but be subordinated to the higher eternal duty, which results from your belonging to the infinite life of the world, or to God, and cannot contradict them, as Christ's disciples said eighteen hundred years ago: "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye" (Acts iv. 19), and, "We ought to obey God rather than men" (Acts v. 29).
You are assured that, in order not to violate the constantly changing order, which was yesterday established by some men in some corner of the world, you must commit acts of torture and murder separate men, who violate the eternal, invariable order of the universe, which was established by God, or by reason. Can that be?
And so you cannot help but meditate on your position as a landowner, merchant, judge, emperor, president, minister, priest, soldier, which is connected with oppression, violence, deception, tortures, and murders, and you cannot help but recognize their illegality.
I do not say that, if you are a landowner, you should at once give your land to the poor; if you are a capitalist, you should at once give your money, your factory to the labourers; if you are a king, a minister, an official, a judge, a general, you should at once give up your advantageous position; if you are a soldier (that is, occupy a position on which all violence is based), you should, in spite of all the dangers of a refusal to obey, at once throw up your position.
If you do so, you will do the very best possible; but it may happen—and this is most likely—that you will not have the strength to do so: you have connections, a family, inferiors, superiors; you may be under such a strong influence of temptations that you will not be able to do so,—but you are always able to recognize the truth as a truth, and to stop lying. Do not assert that you remain a landed proprietor, a manufacturer, a merchant, an artist, a writer, because this is useful for men; that you are serving as a governor, a prosecutor, a king, not because that gives you pleasure and you are used to it, but for the good of humanity; that you continue to be a soldier, not because you are afraid of punishment, but because you consider the army indispensable for the security of human life; you can always keep from lying thus to yourself and to men, and you are not only able, but even must do so, because in this alone, in the liberation of oneself from the lie and in the profession of the truth, does the only good of your life consist.
You need but do this, and your position will inevitably change of its own accord. There is one, only one thing in which you are free and almighty in your life,—everything else is beyond your power. This thing is, to recognize the truth and to profess it.
Suddenly, because just such miserable, erring people like yourself have assured you that you are a soldier, emperor, landed proprietor, rich man, priest, general, you begin to do evil, which is obviously and unquestionably contrary to your reason and heart: you begin to torture, rob, kill men, to build up your life on their sufferings, and, above all, instead of doing the one work of your life,—recognizing and professing the truth which is known to you,—you carefully pretend that you do not know it, and conceal it from yourself and from others, doing thus what is directly opposed to the one thing to which you have been called.