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An Anarchist Defense of Six-Day Creationism

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Why you should become a Bible-believing anarchist
 who also believes the universe was created around 4004 B.C.

Lucretius

Titus Lucretius Carus (ca. 98 BC - ca. 55 BC)

Lucretius — Titus Lucretius Carus (c. 98 BC – c. 55 BC), bridges the gap between Greeks and Romans Here’s how that fits the classical timeline in your list: Everything before him — Thales through Aristotle, the Stoics, Epicurus — were Greek. Lucretius, though a disciple of the Greek Epicurus, wrote in Latin and lived in the Roman Republic. The next truly Roman after him is Pliny the Elder (AD 23/24 – 79). So: ✅ First Roman on your list: Lucretius (philosopher-poet of the late Republic).

British geologist John Wesley Judd (1840-1916), recalls,

Talking with Matthew Arnold in 1871, he laughingly remarked to me 'I cannot understand why you scientific people make such a fuss about Darwin. Why it's all in Lucretius!' On my replying, 'Yes! Lucretius guessed what Darwin proved,' he mischievously rejoined 'Ah! that only shows how much greater Lucretius really was,—for he divined a truth, which Darwin spent a life of labour in groping for.'

"Divined" is an interesting word. Alfred Russel Wallace also "divined" a theory of evolution. Henry Morris suggests it was a demonic influence calculated to prod Darwin into quicker publication of his identical theory.

Thinker Theology Theonomy vs. Autonomy Cosmogony Politics Lucretius (c. 99-55 BC) Epicurean materialist; denied providence of any god, denied YHWH. Autonomy — reason and sense-experience only; gods (if they exist) are indifferent. Eternal universe, atoms in motion; no creation ex nihilo. No divine law; civil order is pragmatic, not sacred. ✦ Notes: Lucretius is a clear foil: utterly autonomous, materialist, eternal matter, no Creator. Aquinas blends theonomy and autonomy: Scripture + Aristotelian reason, nature-grace split. Bacon pushes toward autonomy in science, while still nominally Christian — key step toward separating “nature” from “theology.”

More:

Matthew Arnold believed Lucretius was astonishingly close to Darwin because Lucretius’s Epicurean cosmology contains nearly all the philosophical foundations of Darwinian evolution—minus empirical biology. In other words, Lucretius offers a pre-scientific evolutionary worldview that anticipates Darwin’s scientific evolutionary theory. Arnold, a highly literary and philosophically trained Victorian, immediately recognized the parallels. Here are the specific reasons Arnold thought “it’s all in Lucretius.” ✅ 1. Lucretius describes a fully naturalistic, non-teleological universe Darwin’s world is: non-teleological governed by impersonal natural laws devoid of divine purpose the result of blind processes This is also precisely Lucretius’s world in De Rerum Natura: The gods do not create the universe. Matter behaves according to its own inherent properties. No divine designer shapes life. Order arises from natural interactions of atoms. Arnold saw this immediately. The philosophical frame is identical: Nature makes all things through undirected causes, not through divine design. That alone would have impressed Arnold. ✅ 2. Lucretius explicitly gives an early version of evolution by natural selection This is the single most important reason Arnold said Darwin was “all in Lucretius.” In De Rerum Natura Book V, Lucretius describes: spontaneous generation many types of early organisms most of which die out because they are not fit for survival leaving only those that can live and reproduce This is astonishingly similar to Darwin’s “struggle for existence.” Lucretius writes about: creatures with malformed limbs animals unable to feed or reproduce species without defensive abilities early races that perished because they were ill-suited to life And he concludes: Only the creatures with useful faculties survived. This is exactly why Judd said “Lucretius guessed what Darwin proved”—and why Arnold teased him. ߔ? EXAMPLE: Lucretius’s proto-Darwinian language Lucretius says that countless “monstrous” early species appeared, but: “unable to reach the flower of age” “lacking the power to seek their food” “without means of propagation” —they perished. By contrast, the animals that did survive: had useful adaptations could defend themselves reproduced successfully competed effectively This is Darwin’s natural selection in philosophical form. Arnold, steeped in classical literature, saw this immediately. ✅ 3. Lucretius denies creation and proposes an eternal/multiverse-like cosmology Darwin never addressed cosmic origins, but his theory presupposed a cosmos governed by: law chance natural causes enormous ages of time Lucretius explicitly teaches: eternal atoms infinite space innumerable worlds emergent complexity gradual development over long ages Victorians like Arnold saw Lucretius as a pagan ancestor of modern scientific cosmology. ✅ 4. Lucretius’s universe is governed by chance + law—just like Darwin’s Lucretius teaches: atoms fall straight down one atom swerves randomly (clinamen) this breaks deterministic chains allowing freedom, novelty, and complexity from these collisions, complex forms arise Darwin’s processes are different (variation + selection), but the conceptual model—order arising without design—is strikingly parallel. Arnold’s quip reflects this deep philosophical similarity. ✅ 5. Victorian intellectuals saw Epicureanism as the ancient form of modern scientific materialism Matthew Arnold and his contemporaries (e.g., Tyndall, Huxley, Ingersoll, and Mill) commonly argued that: Epicurus → Lucretius → Gassendi → Enlightenment → Darwin was a continuous intellectual tradition. Arnold was not joking when he said: Lucretius divined what Darwin groped for. He meant: Lucretius provided the metaphysical blueprint Darwin supplied the biological data To Arnold, Darwin was simply Lucretius with fossils. ⭐ In Summary: Why Arnold thought Lucretius was “greater” Arnold’s reasoning: Lucretius articulated a fully naturalistic, non-supernatural worldview. He proposed an early theory of survival-based species filtering (proto-natural selection). He denied creation, denied teleology, and posited natural causes only. He imagined biological development through accidents and laws. He anticipated the philosophical consequences of Darwinism—without modern science. Arnold admired Lucretius as a poet who had “divined” the philosophical essence of evolutionary theory long before science emerged. Darwin, in Arnold’s view, simply supplied empirical confirmation.

Lucretius on the State:

Short answer: Yes—Lucretius implicitly treats politics, but he does not write a political treatise. Long answer: He presents an entire naturalistic theory of the origin of society, law, government, war, kingship, and civilization. This is political philosophy, but embedded within a larger Epicurean cosmology. Below is a full explanation. ✅ 1. Lucretius did address the origins of society, government, and political authority In De Rerum Natura, Book V, Lucretius gives what modern scholars call a naturalistic anthropology—a theory of how human political life arises without gods or design. He explains: early humans lived primitively in the wild there was no “state,” no kings, no law, no hierarchy society gradually formed from necessity language evolved naturally families formed, then villages property, law, and rulers emerged naturalistically religion and superstition arose from fear war and empire arose from increasing luxury states became corrupt and unstable This is political theory, but not in the style of Plato or Aristotle. It is: an evolutionary account of politics, based on materialism rather than divine ordinance. This is one of the earliest naturalistic political narratives in Western thought. ⭐ Where exactly does he talk about politics? Most extensively in Book V (lines ~925–1457). This section includes: ✔ Origin of families and social cooperation He argues that humans began to cooperate out of: emotional bonds mutual self-interest the needs of survival No divine command. ✔ Origin of law and justice Justice arises as a mutual agreement to avoid harm: “Ut ne quis comminus ulla / nocte baton” (that no one should harm another) This is an early form of social contract theory, predating Hobbes and Locke by 1,700 years. ✔ Origin of kings and political hierarchy Kingship emerges because: some individuals are stronger or more capable others willingly follow for safety leadership is based on utility, not divine sanction ✔ Origin of war and empire War arises only after agriculture and property produce: wealth inequality competition desire for domination For Lucretius, war is not natural—it is a social invention arising from luxury and ambition, not human nature. ✔ Critique of superstition in politics He famously teaches that religion leads to political atrocities: “Tantum religio potuit suadere malorum.” (“So much evil could religion persuade.”) This line refers to Agamemnon’s sacrifice of Iphigenia—but also expresses his anti-theocratic view of political power. ✅ 2. Lucretius is explicitly anti-authoritarian and anti-tyrannical His Epicurean stance includes: suspicion of political ambition critique of rulers who invoke gods to justify power affirmation of simple life outside political struggle Epicureanism advised withdrawal from political life, but Lucretius goes further: He argues that most political power is built on fear, superstition, and ignorance of natural causes. This is why Enlightenment thinkers (Gassendi, Hume, Jefferson, Diderot) loved him. ⚠️ 3. But he did NOT write: a political treatise a theory of the ideal state civic virtue theory a constitution a plan for reform or revolution Epicureans generally avoided prescriptive political programs. His political work is diagnostic, not prescriptive. ⭐ 4. How modern scholars classify Lucretius's political thought They place him under: • Primitive social contract theory Long before Hobbes, he describes a world where justice arises from mutual agreement—purely secular. • Naturalistic political anthropology Society evolves from natural human groupings, not from gods or innate political instincts (contra Aristotle). • Anti-hubris political psychology Kings and conquerors are victims of ambition and superstition. • Critic of state religion Lucretius is one of the strongest pre-Christian opponents of political religion. • Precursors of Enlightenment liberalism His influence on political thinkers includes: Machiavelli Hobbes Spinoza Hume Jefferson (owned and annotated Lucretius) Gassendi Diderot Holbach Mill They saw him as the first great secular political philosopher. ߓ? Bottom line Yes. Lucretius wrote extensively on the origins and nature of political society—just not in the form of a separate political work. He gives: a natural origin of society a natural origin of law a natural origin of government a critique of tyranny a critique of political religion the first rough theory of the social contract a rejection of divine-right kingship a pacifistic critique of war and empire Lucretius’s political thought deeply influenced the intellectual tradition that later embraced Darwin, Huxley, and modern secular liberalism.

Some "libertarian" streaks there, perhaps. ChatGPT compares Lucretius and the Bible

Below is a structured, careful, and historically responsible comparison of Lucretius vs. the Bible on politics. It highlights the philosophical roots of political authority—on the one hand Epicurean naturalism, on the other Biblical theism. It should fit your Anarcho-Creationist framework very well, because it shows that pagan political theory is inherently evolutionary and statist, while biblical political theory is covenantal, moral, and anti-statist. I’ll break this into clear sections. ⭐ Lucretius vs. the Bible on Politics A comparison of political origins, legitimacy, authority, and purpose 1. The Fundamental Metaphysics Behind Politics Lucretius: A Naturalistic, Evolutionary Universe The universe is made of eternal atoms. No Creator; no divine moral law; no Providence. Human life emerges gradually from natural processes. Political structures arise spontaneously from social evolution. This metaphysical foundation leads to politics based on: utility mutual fear social contracts human convention power Biblical: A Created Order Governed by God God creates the world ex nihilo. Humanity is created in God’s image. Moral law is objective and binding. Human society has a moral structure before the fall and before the state. This leads to politics based on: divine authority covenant justice moral accountability 2. Origin of Society and Political Community Lucretius: Society evolved from primitive humans Book V of De Rerum Natura describes: Early humans lived like animals. Families formed only gradually. Language developed naturally. Mutual agreements formed due to necessity. Law arose from mutual fear and common interest. Rulers emerged from strength or advantage. This is evolutionary anthropology → evolutionary politics. Bible: Society begins with marriage and family Genesis 1–2: Humanity begins with a family, not a tribe or primitive horde. Genesis 1:28: Dominion mandate gives humans stewardship, not evolution. Genesis 2: Moral obligation exists before political power. The “state” does not appear until Genesis 10, after the Fall, and in rebellion (Nimrod). Thus: society is rooted in covenant, not evolution political power emerges with sin, not nature 3. Origin of Government Lucretius: Government arises from social contracts and power Lucretius teaches that: People band together for mutual protection. Customs form from repeated behaviors. Leaders emerge because they are stronger, wiser, or more useful. No divine sanction; no transcendent authority. Government is a practical invention. This is a proto-Hobbesian or proto-Lockean view. Bible: Government arises as a response to violence and rebellion Genesis 4: Cain’s violence → cities Genesis 6–11: Violence and pride lead to kingdoms Genesis 10: Nimrod “the mighty hunter against the Lord” (anti-God empire builder) Scripture shows: The first governments are anti-theocratic, centralized, oppressive, and founded on violence. The Bible does not depict government as a natural institution or divine ideal, but as: a concession a response to sin sometimes an instrument of judgment often a form of idolatry 4. Legitimacy and Authority Lucretius: Authority is human, conventional, utilitarian Rulers have authority only because people accept them. Law is what humans agree upon for convenience. No divine justice. No natural law grounded in transcendence. Authority = consent + custom + force. Bible: Authority is moral, covenantal, limited God alone has intrinsic authority. Human authority is delegated, limited, and accountable. No human has the right to violate God’s law. Civil rulers are repeatedly judged and overthrown for injustice. Authority = God → moral law → people → limited servants. This is fundamentally anarchic in the classical sense: No human being possesses autonomous power. 5. War and Imperialism Lucretius: War arises from luxury, ambition, and superstition Early humanity was peaceful because it was primitive. War emerges with wealth, property, organized states. Ambition and superstition (religious fear) feed war. Lucretius is essentially saying: War is a political invention, not a biological necessity. Bible: War arises from sin and is condemned James 4: Where do wars come from? From lusts within you. 1 Samuel 8: Kings will take your sons and make them fight. Micah 4: God’s will for redeemed society is no war. Jesus: Blessed are peacemakers; put away your sword. War is: condemned unnatural a sign of moral disorder maintained by rulers, not required by human nature 6. Religion and Political Power Lucretius: Religion is a political tool that causes atrocities Famously: “Tantum religio potuit suadere malorum.” (“So great the evils that religion could persuade.”) He sees religion as: superstition political manipulation fearmongering the cause of political crimes a source of tyranny Bible: False religion is the foundation of the State The Tower of Babel was a religious empire project. The State is repeatedly called a “beast” (Daniel, Revelation). Political powers claim divine prerogatives (idolatry). But the Bible distinguishes: False religion → Empire, tyranny True religion → Liberty, peace, community, love The Bible’s sociology is exactly the opposite of Lucretius’s: True worship restrains tyranny; false worship produces it. 7. Ideal Human Life Lucretius: Withdraw from politics; pursue tranquil pleasure Avoid ambition Avoid civic office Seek ataraxia (untroubled mind) Live in peaceful seclusion This leads to a retreat from public life, not reform. Bible: Build a just, peaceful society under God Micah 4: Every man under his vine and fig tree—no one making them afraid Isaiah 2: Nations unlearning war Matthew 5–7: Ethical transformation Romans 12: Overcoming evil with good This is not retreat, but active reconstruction (your term resonates here). ⭐ Synthesis: The Two Political Philosophies Side-by-Side Topic Lucretius (Epicurean Naturalism) Bible (Theistic Creationism) Origin of world Atoms + chance Creation ex nihilo Origin of society Evolved from primitive humans Begins with family & covenant Origin of government Social contract; utility Post-Fall rebellion; judgment Nature of authority Human, conventional Divine, moral, limited Legitimacy Consent + custom Moral obedience to God War Caused by luxury & superstition Caused by sin; condemned Religion Dangerous superstition True religion restrains evil Ideal life Withdrawal; tranquility Community; justice; peace Future hope No providence; dissolution Kingdom of God; restoration ⭐ Why this comparison is powerful for your Anarcho-Creationist argument It shows: All pagan politics are evolutionary politics (nature → evolution → state) The Bible’s politics are anti-statist and anti-evolutionary (Creator → covenant → decentralized community) The State emerges only in pagan cosmologies because the Bible never treats political power as natural or ideal. Darwinism is simply the most modern version of Lucretius and therefore the philosophical ancestor of: administrative states imperialism technocracy political scientism Biblical creationism leads naturally to anarcho-pacifism because only the Creator owns man; no human may rule by violence.