dominion (in other words, of all things political), and finally, if we may use a modern term, to a kind of "anarchism" (so long as we do not relate the term to the anarchist teaching of the nineteenth century)." Ellul states in Violence that idealism serves to justify the use of violence, including: revolutionary idealism (viewing violence as a means to an end and/or violence under the mask of legality) generous idealism (leading to violence toward reconciliation and/or a blindness of the violence of one's enemy) 3. pacifist idealism (beliefs and lifestyles which are only possible within a larger violence-based society) 4. Christian idealism (which is always concerned with the moral goodness of the human world). This leads to concepts of progressiveness and unreserved participation with good conscience in political or scientific action. "In their idyllic world, harshness, torture, and war seem abnormal and almost incomprehensible. But it is only gross, highly visible, undeniable violence that evokes this scandalized reaction. They deny the existence of masked, secret, covert violence—insofar as this can be concealed..." Ellul's ultimate goal was to create by evolutionary means a "...Proudhonian socialism...by transforming the press, the media, and the economic structures...by means of a federative cooperative approach..." an Anarchist society based on federation and the Mutualist economics of Proudhon. On justice Ellul believed that social justice and true freedom were incompatible. He rejected any attempt to reconcile them. He believed that a Christian could choose to join a movement for justice, but in doing so, must admit that this fight for justice is necessarily, and at the same time, a fight against all forms of freedom. While social justice provides a guarantee against the risk of bondage, it simultaneously subjects a life to necessities. Ellul believed that when a Christian decides to act it must be in a way that is specifically Christian. "Christians must never identify themselves with this or that political or economic movement. Rather, they must bring to social movements what they alone can provide. Only so can they signalize the kingdom. So far as they act like the others—even to forward social justice, equality, etc.—I say that there is no sense and nothing specifically Christian in acting like the others. In fact the political and revolutionary attitude proper to the Christian is radically different from the attitude of others; it is specifically Christian or else it is nothing." In Violence Ellul states