the divine law of love which he acknowledges (as is usually the case with state obligations), he cannot even recognize the duty of obedience to anyone or anything whatever, he cannot recognize the duty of what is called allegiance.
For a Christian the oath of allegiance to any government whatever—the very act which is regarded as the foundation of the existence of a state—is a direct renunciation of Christianity. For the man who promises unconditional obedience in the future to laws, made or to be made, by that very promise is in the most positive manner renouncing Christianity, which means obeying in every circumstance of life only the divine law of love he recognizes within him.
Under the pagan conception of life it was possible to carry out the. will of the temporal authorities, without infringing the law of God expressed in circumcisions, Sabbaths, fixed times of prayer, abstention from certain kinds of food, and so on. The one law was not opposed to the other. But that is just the distinction between the Christian religion and heathen religion. Christianity does not require of a man certain definite negative acts, but puts him in a new, different relation to men, from which may result the most diverse acts, which cannot be defined beforehand. And therefore the Christian not only cannot promise to obey the will of any other man, without knowing what will be required by that will; he not only cannot obey the changing laws of man, but he cannot even promise to do anything definite at a certain time, or to abstain from doing anything for a certain time. For he cannot know what at any time will be required of him by that Christian law of love, obedience to which constitutes the meaning of life for him. The Christian, in promising unconditional fulfillment of the laws of men in the future, would show plainly by that promise that the inner law of God does not constitute for him the sole law of his life.
