Proclamation of the Creed

On the Eternity of the Creed

The point of departure from the secular anarchist, then, my reader, is one where we find ourselves in a different world from Errico Malatesta, Carlo Cafiero, and, even, Benjamin Pauli: we are very much in the realness of reality and posed against the adversary1 in its new, modern, contemporaneously impressive way. Now at an arm’s length from the great anarchist thinkers of early liberal society and an even further length from the great Christian thinkers of antiquity, the temptation to look back and adopt more of “the same” repackage as “the interesting” is one that could overwhelm the one not practiced in fear and trembling. The new challenge rears its head, just like the new sun rises over a new day—yet God asks for consistency from the Christian, understanding that this new sun sees nothing new under it.

There is something to be said for why these individuals failed in playing a part in God’s exodromic plan for the liberation of humanity from sin (possibly only in the sense that charges were brought against Israel’s faithlessness in Jeremiah 2) and where their worldly methods could inform—but not undergird—the Christian anarchist. Without “salt”, these efforts would always descend into the bland and flavourless architectures of domination: the very architectures that our Italian counterparts, separated by creed and time, failed to recognise in their overarching desires which undermined their goals.

On anarchist-aestheticism

For the secular anarchist, aestheticism is “the demand of the times”. The somewhat incoherent and multifaceted history of anarchist thought, constantly adopting new ideas into the bloated carcass of their political perspective as “everything is political” (especially when we interpret everything as solely political before we have encountered it in a meaningful way!), is one of constantly being invented and reinvented by some external force, some adversarial undermining factor, that takes anarchism’s sometimes tenuous foundations and rips them up with great ease. Under the pressure of the anarchist’s necessarily oppositional relation to his adversary, the pressure of negation—for example, in retrospective assessment of perceived theoretical failures or in reflective ressentiment