“Life is a crusade in the service of God.”

Religion and Natural Science (1937)

¶28. Published under "Psychology of the State," The State https://mises.org/library/state (Tucson, Arizona: See Sharp Press, 1998), pp. 17–18.
"The State" (1918)
Context: It cannot be too firmly realized that war…is the chief function of States. … War cannot exist without a military establishment, and a military establishment cannot exist without a State organization. War has an immemorial tradition and heredity only because the State has a long tradition and heredity. But they are inseparably and functionally joined. We cannot crusade against war without crusading implicitly against the State. And we cannot expect, or take measures to ensure, that this war is a war to end war, unless at the same time we take measures to end the State in its traditional form. … [W]ith the passing of the dominance of the State, the genuine life-enhancing forces of the nation will be liberated. … No one wlil deny that war is a vast complex of life-destroying and life-crippling forces. If the State's chief function is war, then it is chiefly concerned with coordinating and developing the powers and techniques which make for destruction. And this means not only the actual and potential destruction of the enemy, but of the nation at home as well. For the very existence of a State in a system of States means that the nation lies always under a risk of war and invasion, and the calling away of energy into military pursuits means a crippling of the productive and life-enhancing process of the national life.

Morning Service: Preliminaries (p. 28)
The Authorised Daily Prayer Book

Response after hearing he had been declared an outlaw by Philip II, as quoted in The Rise of the Dutch Republic (1859) by John Lothrop Motley
Context: I am in the hands of God, my worldly goods and my life have long since been dedicated to his service. He will dispose of them as seems best for his glory and my salvation. … Would to God that my perpetual banishment or even my death could bring you a true deliverance from so many calamities. Oh, how consoling would be such banishment — how sweet such a death! For why have I exposed my property? Was it that I might enrich myself? Why have I lost my brothers? Was it that I might find new ones? Why have I left my son so long a prisoner? Can you give me another? Why have I put my life so often in danger? What reward can I hope after my long services, and the almost total wreck of my earthly fortunes, if not the prize of having acquired, perhaps at the expense of my life, your liberty? If then, my masters, you judge that my absence or my death can serve you, behold me ready to obey. Command me — send me to the ends of the earth — I will obey. Here is my head, over which no prince, no monarch, has power but yourselves. Dispose of it for your good, for the preservation of your republic, but if you judge that the moderate amount of experience and industry which is in me, if you judge that the remainder of my property and of my life can yet be of service to you, I dedicate them afresh to you and to the country.

Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 62.

Quoted often without citation http://www.tagorefoundationinternational.com http://rupkatha.com/V2/n4/11Tagorephilosohy.pdf
Compare this verse verse written by Ellen Sturgis Hooper:
::"I slept, and dreamed that life was Beauty;
I woke, and found that life was Duty."
Disputed

"The Foundations of Historical Materialism," Studies in Critical Philosophy (1972), p. 32

The Tragic Sense of Life (1913), II : The Starting-Point
Context: Knowledge is employed in the service of the necessity of life and primarily in the service of the instinct of personal preservation. The necessity and this instinct have created in man the organs of knowledge and given them such capacity as they possess. Man sees, hears, touches, tastes and smells that which it is necessary for him to see, hear, touch, taste and smell in order to preserve his life. The decay or loss of any of these senses increases the risks with which his life is environed, and if it increases them less in the state of society in which we are actually living, the reason is that some see, hear, touch, taste and smell for others. A blind man, by himself and without a guide, could not live long. Society is an additional sense; it is the true common sense.

"Moral crusade"
The Doubter's Companion (1994)