to your own argument, it is absolutely necessary to use violence," the oppressed are sure to say to their oppressors. And non-Christian men always do say, and think and act on this reasoning. If the oppressed are more wicked than their oppressors, they attack them and try to overthrow them; and in favorable circumstances they succeed in overthrowing them, or what is more common, they rise into the ranks of the oppressors and assist in their acts of violence.
So that the very violence which the champions of government hold up as a terror—pretending that except for its oppressive power the wicked would oppress the good—has really always existed and will exist in human society. And therefore the suppression of state violence cannot in any case be the cause of increased oppression of the good by the wicked.
If state violence ceased, there would be acts of violence perhaps on the part of different people, other than those who had done deeds of violence before. But the total amount of violence could not in any case be increased by the mere fact of power passing from one set of men to another.
"State violence can only cease when there are no more wicked men in society," say the champions of the existing order of things, assuming in this of course that since there will always be wicked men, it can never cease. And that would be right enough if it were the case, as they assume, that the oppressors are always the best of men, and that the sole means of saving men from evil is by violence. Then, indeed, violence could never cease. But since this is not the case, but quite the contrary, that it is not the better oppress the worse, but the worse oppress the better, and since violence will never put an end to evil, and there is, moreover, another means of putting an end to it, the assertion that violence will never cease is incorrect. The use of violence grows less and less and evidently must disappear.
