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This article will reflect on the role of legitimate and authorised violence in state-making. This violence in the name of the good defines the state (Benjamins law-making violence) by the exclusion of others (Benjamin 1996). Law-making violence together with the violence that coerces or binds [<em>religare</em>] the public into a common understanding of the good (Benjamins law-maintaining violence) is at the exclusion of other interpretations of the good (Benjamin 1996). As the law-making and law-maintaining violence of the state is always at the expense of the excluded other, the excluded other will produce a counter violence of difference seeking a legitimate place within the common space of the republic (Benjamins divine violence). What is the churchs role in such a context of violence? Is the churchs role to help clarify and clearly define the good that will bind [<em>religare</em>] the citizens into a stronger and more prosperous and peaceful state  onward Christian soldiers marching as to war? Or is there another calling, to be disciples of Christ  with the Cross of Jesus going on before  and enter the space of violence beyond the knowledge of good and evil as peacemakers? These questions will be examined by bringing into dialogue ieks (1997) interpretation of Christianity with Derridas (2002) interpretation of hospitality, specifically in the violent South African context

Seeking the good (peace) of the republic: The violence against and of difference in defining the public space