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Elihu Burritt, Peace Papers for the People (1848)1 AMERICAN POLITICAL THOUGHT Keith E. Whittington Supplementary Material Chapter 5: The Jacksonian Era – America and the World Elihu Burritt, Peace Papers for the People (1848)1 Elihu Burritt was born in Connecticut in 1810, informally educated, and trained as a blacksmith. As a young man, he soon developed a reputation for his remarkable facility with languages, and in the 1840s he began to give public lectures on self-improvement. He was also inspired by evangelical Congregationalism and became involved in the antislavery movement and moral reform movement. In 1846, as war broke out between the United States and Mexico, he began editing the journal of the American Peace Society and was soon leading a more radically pacifist faction within the movement. Within a few years, he was a leader in the international peace movement and helping to organize conferences advocating for the establishment of an international government empowered to resolve international disputes and enforce international law. By the late antebellum period, he was again active in antislavery circles but found himself in deep opposition to the Civil War. “Thou art the man.” “Thou shalt not kill.” “Thou shalt not steal.” “Thou shalt love the Lord thy God with all thy soul, mind, and strength, and thy neighbor as thyself.” All the revelations of Divine will—all the commands, motives, and monitions, which God has given to men, are addressed to the individual. The soul of every human being is an everlasting, immiscible individuality. No association, or combination, or fusion can take away one attribute of that individuality, or transfer the merit or guilt of its actions and emotions to another. “Corporations have no souls,” is a popular proverb of undisputed truism. But there is a truth involved in this axiom of more serious import and extensive application than the expression usually intended to convey. A family has no soul, nor any association of men, however great or small. A nation has no soul. God breathed into the individual man alone that vital faculty of immortality. Families, communities, and nations, are the temporary arrangements of this passing existence. They will have no place in another world. There all the human beings that have peopled this earth will see themselves as they are seen now—as individuals. No moral responsibilities for which requisition shall be made by Infinite Justice, will attach to such nonentities as nations, communities, or families. No government nor any human society will be summoned to that great tribunal to answer for his deeds, as a corporate body on earth. There they will be resolved into individuals, each to render an account for all the transactions of his life, and the thoughts and intents of his own heart. The short- sighted vision of man may see the human race only in communities; just as one looks up into the Milky Way, and fancies it a zone of stars, fused into a white river of light. But aid the eye with a powerful telescope, and the Milky Way disappears. All its white particles of light are resolved into individual stars, each shining with its own sharp luster, distinct from the rest, and separated from its neighbor by a well- defined space of sky. So it will be when men shall see themselves as they are seen now by Him whose eye sees the race fused in no dim Milky Way of humanity, but resolved into individualities, each as distinct in being and responsibility as if it existed alone on the earth. No human transactions will escape 1 Excerpt taken from Elihu Burritt, Peace Papers for the People (London: Charles Gilpin, 1848). 1 his justice. They will all be brought to his bar for their righteous reward. But no nation or community, or family, will be banished from his presence, or welcomed to its blessedness, in its associated capacity. The sentence or invitation will be addressed to individuals alone. All the sins that have been committed on the earth, from the murder of Abel to the last act and thought of malice, will there all be put to the account of individuals. God has opened no debt and credit account with nations to be settled on that solemn day. When “the books are opened,” the names of individuals will alone be called. No human government, or dynasty, or community, will be cited to appear in that court, either as criminal or witness. And yet, with all the light of Divine revelation making these convictions clear, thousands of professing Christians seem to hesitate and stumble at the question of individual responsibility. From the time that the Christian religion was first suborned into the service and sanction of human governments, its professors have sought to make its requirements coincide with the existing laws of the land. And whenever those laws violate the plainest precepts of Christianity, it has been argued that the moral responsibility of the act devolves entirely upon the government or nation. For instance, if a government calls upon its subjects to take up arms, and fill a neighboring country, with fire and blood, the government or nation is alone responsible for the war, and must answer for all its deeds of violence; and none of its guilt can attach to the individuals who, as the subjects of that government, obey its commands to the letter. Hence it is maintained that Christian men, when thus summoned to the field, may, as good subjects or citizens, take a part in the bloodiest fights, either as common soldiers or officers, without question or scruple in reference to the moral responsibility of the acts they are commanded to perpetrate. If the conscience, with an instinctive presentiment that eternal justice will make inquisition somewhere, asks how, when, or where the guilty government or nation is to be punished, it is told that it will be punished in this world. Or, to embody the principle in a form which has come to be apparently a standard axiom of morality, “Nations have punished in this world, but individuals in the next.” And this doctrine is maintained by many who believe that Infinite Justice will award to every individual eternal punishment for the unpardoned sins of his heart and life in this world. They believe that “every idle word that men (or individuals) shall speak, they shall give account thereof in the day of judgment;” that individual sins, either of secret emotion or open act, will not only be punished in some degree in this life, but be carried up to that final tribunal, to be sentenced to an eternity of punishment, unless forgiven here. Infinite Justice, they maintain, can do no less than this for the sins of individual men. But, though the individual who says to his brother, thou fool, shall be in danger of eternal punishment, God will not call nations to a reckoning in another world for their sins, though they burn the earth over with hottest flames of war, and drench it with the blood of millions. According to this doctrine, a battle like that of Waterloo, or even Bunker Hill, or Buena Vista, is a mere bagatelle in the sight of God, compared with the crime of one unforgiven thought of malice, or murder, in the heart of a single human being towards his fellow! Whatever crime may attach to these enormous homicides, the guilt of it is on the government or nation, and, if punished at all, will be punished in this world, perhaps by some temporal judgment diffused gently over the nation, so as not to reach the individuals of which it is compared, for they are to be held innocent of these bloody deeds! Push this principle to its legitimate conclusion, and where do you end? Apply it to the Mexican war, for instance. The American Government declares this war to be just and necessary, and summons its subjects to take up arms and march to Mexico. According to the doctrine in hand, no nice scruples about the Christianity, morality, or justice of the war are to be entertained or offered by those summoned to the battlefield. They are not responsible for its deeds of violence and blood. These will all be put to the account of the government or nation. They have only to do their duty as soldiers—that is, to kill whom they are commanded to kill, and burn what they are commanded to burn, and to ask no question, oppose no scruples. No moral responsibility is to attach to them for these acts. A Christian may take part in them, as a good subject, 2 with a good conscience—that is, with the nation’s conscience, for his own must be quiet in the matter. Well, on the other side, all the subjects of Mexico are in the same relation to their government, and it summons them to meet the Americans in battle array. They, too, are to do what they are commanded, ask no questions, incur no moral responsibilities for the acts which unwavering obedience requires of them. Here, then, we have two regularly ordained nations face to face on the field of battle. The signal is given, and they fall to their work of mutual slaughter. Night closes upon the scene of human butchery. Thousands of mutilated beings lie screwed on the earth, dead, dying, or writhing in their blood. The days’ work is done; the recording angel flies heavenward with the report of its deeds. He recognizes only two parties to the transaction, and they are the two belligerent governments. The officers and soldiers of both armies are no more to be charged with the doings of that day of blood than the cold steel weapons they wielded! The sin of a thousand homicides is a national sin, not to be reckoned in the black list of individual crimes, and subjected with them to the punishments of another world! Push the principle a little further, and array all the governments of the earth against each other, and bring all their subjects into the collision of the battlefield.
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