This article is excerpted from Joe Boot’s book, The Mission of God. Get the book here.
Though Plato’s Republic is basic to all modern utopian schemes, utopian literature was one of the key markers of the beginning of the modern age. From More to Bacon, Campanella and Harrington, man dreamt of restoring paradise on earth. The sine qua non to make this a reality is that the state (personified by elite philosopher-kings) must be allowed to organize society through technology (power) and scientific socialism, in terms of man’s conception of justice, a term which has been radically redefined to mean liberation from God and His authority. Justice for the utopian is no longer located in God and His law, but in radical egalitarian levelling in pursuit of a mass reunification. Where differences exist to any degree, this unity cannot be achieved.
But why is inequality, moral differentiation, diversity and variety such a horror to man’s utopian aspirations? First, we must step back and make a theological observation about utopianism, which is that the doctrine of God is inescapable. If man pretends God is dead, his need for the doctrine of God does not disappear, it is merely transferred from the transcendent to the immanent realm. Now central to the doctrine of God is the unity of the godhead. God cannot be divided against himself. In Christian faith we have one God in three Persons in perfect relational unity, fully representative of each other, and equally ultimate. Satanically inspired thought always counterfeits these doctrines because they are inescapable categories. So both the doctrine of God and the kingdom of God are counterfeited in utopianism.
Second, the idea of alienation is critical to the utopian worldview because it suggests man is alienated from his true being. This idea is not new. It is as old as ancient Greek philosophy. In Plato we are offered the form/matter scheme. Form or Idea produces the copies in the tangible world which are increasingly imperfect in proportion to their distance from the original.
Karl Marx, that quintessential utopian, claimed to have solved this problem of fragmentation within the communist society. Far from dead, the Marxism of the New Left is manifest as ecological and spiritualized socialism that seeks an androgynous, classless, discrimination- and distinction-free world of ‘social justice’ – a world ruled by a scientific, socialist, pagan elite. This new Marxism uses the weapon of cultural Marxism (political correctness) to enforce its ideas. Marx held that man was alienated from nature (himself), but could become one with it through work, an action of nature manifesting itself through man. Nature (god) recreates itself by man’s work, which expresses his one essence with nature. Nature, realized in man, is really god, yet doesn’t realize it because it has been alienated from itself by the Christian theistic doctrines of God, man and the world. The project of liberation, therefore, is one in which man must become self-conscious, aware of being his own creator through work – a consciousness created by the remaking of nature through scientific socialism.
Today, the victim par excellence is the planet, or nature itself, standing proxy for all ‘oppressed’ groups everywhere. It is no longer the bourgeois oppressing the proletariat. Nature itself must be liberated in order for man to re-create himself. This liberation requires radical equalization that will stop the white, straight, Christian, capitalist plunderers. The process involves the development of a panoply of human rights for groups that demand not just equal opportunity but equal outcomes for all. This schema alone will create social justice, and all who oppose this program are numbered with the oppressors and the enemies of human liberation. In all forms of Marxist thought, human consciousness is the supreme divinity. The idea of God is retained only as the ideal of perfection, even though God has no concrete existence; god exists only potentially because it can concretize itself in socialist mankind. So, “we are confronted with this strange paradox: the Marxist utopian denies the existence of God, but he holds that man may become divine or may develop a combination of purity and power that will transcend any human form.”
For the Marxist, the supernatural is collective man. This transcending of human form is achieved by scientific and technological work that accomplishes man’s reconquest of his essential unity with nature. “When man conquers nature he acquires the decisive victory over himself; he possesses himself.” This new god, by industry, continues to create. By doing so he believes he defeats what to him is the problem of history, sin, suffering and laborious work. The dominant utopian worldview then is evolutionary, pantheistic and materialistic. Spirit and matter are one, or are at least in the inexorable process of becoming one. The individual is identified with everybody and everybody is then elevated to divinity. In order for the man-god to be reunited with itself, in order to achieve the unity of the godhead, socialization and humanization must take place. These require the co-operation of all men in all the common tasks laid down by ‘science,’ as well as the reduction of all things to the secular, to the human, defined by time and by this world alone, not in terms of God or eternity.
By vague philosophic abstractionism, secular theologies (whether religious liberalism or secular) make the notion of God so incomprehensible as to become meaningless. Human qualities are then blown up to cosmic proportions, ultimately asserting a ‘universal mind,’ and the results are called divine. Teilhard de Chardin, for example, called this the Omega Point. This is the occultic emergence of a united super mankind.
The confidence of many elites past and present has been in the unity of the new godhead – man. Bertrand Russell, for example, was not only an atheist but an ardent utopian. Born in 1872, Russell was widely regarded as one of the twentieth century’s most important British intellectuals. He writes:
It is the conquest of nature which has made possible a more friendly and co-operative attitude between human beings, and if rational men co-operated and used their scientific knowledge to the full, then the world could now secure the economic welfare of all.… International government, business organization, and birth control should make the world comfortable for everybody.… With the problem of poverty and destitution eliminated, men could devote themselves to the constructive arts of civilization – to the progress of science, the diminution of disease, the postponement of death, and the liberation of the impulses that make for joy.… Take first, international government. The necessity for this is patent to every person capable of political thought…when all the armed forces of the world are controlled by one world-wide authority, we shall have reached the stage in the relation of states which was reached centuries ago in the relations of individuals. Nothing less than this will suffice. The road to Utopia is clear; it lies partly through politics and partly through changes in the individual. As for politics, far the most important thing is the establishment of an international government.
Though he formally repudiated communism, Russell believed in a world super state, and a form of collectivism that would involve severe restrictions on human liberty including that cloak for murder and eugenics – ‘birth control.’ For him it was essential that man, as the new god of nature, must unite ‘by love’ if the conquest of nature is to be complete and death itself postponed or even defeated.
This points us to the other critical ingredient in realizing the unity of the godhead – love! Man must be compelled to ‘love’ all men, which for utopian ideology th means social justice. This must not be equated with love and justice in the biblical sense which entails the love of God and neighbour as the fulfilment of God’s law (Lev. 19:18; Matt. 22:38–39; Rom. 13:10). Rather, since love of the living God is rejected, man must love the new god, collectivist man, with absolute and unswerving devotion. The God of Scripture is thus abandoned in favour of ‘divine’ interpersonal relationships. For there to be unity in this new godhead there must be total equality and equal ultimacy among all people. This means that there can be no discrimination in regard to anything. To insist there is a moral difference between people and their actions in terms of right and wrong, truth and falsehood or good and evil, as an objective standard, constitutes discrimination. In this worldview to discriminate against anything (except Christianity) is a contradiction of the utopian’s most basic premise – oneness or total unity.
Indeed, it is difficult to see how anything could be right or wrong, true or false in terms of truth status in an absolute sense, since in this worldview of evolutionary pantheism, terms indicating differentiation (right/wrong, good/evil, male/female, etc.) are simply labels for different items throughout the advance (process) of psychological, biological and social evolution. All absolute distinctions are either illusory, or mere social conventions. Naturally then, all religions, cultures, sexual practices, gender expressions or lifestyle choices are equally valid. Without this equality, the utopian holds, there can be no unity. Given the idea that all people are ‘fragments of god,’ no fragment can be more ultimate than another; all things must be levelled, for there must be unity in the godhead.
Moreover, since all values are really just social constructs in a historical process where all things are becoming one, all basic distinctions in created reality must necessarily be broken down. To land this idea in the concrete realm of the present, we need only point to the ‘queering’ of all things as the new social reality. Today, all over the U.S. and Canada (and most of Western Europe) our politicians, having bought into international utopianism, are co-operating for the redefinition of marriage, sexuality, family and even gender. It is not only that the sexual, social, cultural, historical and innate norms of heterosexual masculinity and femininity are being condemned as heterosexism, transphobia and homophobia, it is that the very idea that there are two genders is being denied. The obvious biological and corresponding social realities entailed in the terms ‘male’ and ‘female’ are increasingly no longer being viewed as normative in education, law, politics or even medicine.
Politically, this ‘unification’ in the name of ‘love’ and care, is extending right into the dressing room and washroom where your children prepare for sports. Increasingly, one can express whatever gender one feels, irrespective of biology, and these distortions are protected by force of law. It is difficult to keep up with the litany of new gender-identities and sexual practices being promoted by the contemporary utopians. As Michael Brown summarizes it, “say goodbye to male and female, to masculinity and femininity, to ‘biological sex’ and say hello to genderqueer, gender non-conforming, transgender, and transsexual…if the categories of male and female are up for grabs in kindergarten, can you imagine what’s coming next?” To recognize, accept and celebrate these ideas as the highest social values is called ‘love.’ And to insist that all others recognize and celebrate them, and to require them as a matter of legislation and coercion, is called ‘justice.’
Therefore, by eliminating differences (discrimination) in economic prosperity, knowledge, health, gender, moral values and more, all mankind will be humanized and socialized, united as one universal mind and entity and the unity of the godhead will be achieved. At this dreamed-of historical moment, socialized humanity will finally be classless, stateless, family-less, gender-less, lawless, religion-less and an essentially structure-less collectivity of beings in harmony with themselves and the other (that is, nature). Equality is here both ontological (in terms of our being) and political. This love and unity, the accomplishment of total social justice, is the one great imperative of the utopian. Those who oppose this vision are to be condemned as heretics, disturbers of the peace and purveyors of the new atheism – belief in the God of the Bible. Such a view of reality based on a personal God who transcends time and His creation, who differentiates, judges, commands, and calls to repentance cannot be tolerated as it destroys the unity and divinity of the new godhead; the role of god will always be filled, but it will never be shared. The heretics must be sanctioned, silenced or cast out. This absolute requirement for the unity of humanity as the essence of justice or equity is the fundamental principle of the dystopian nightmare.
 Edward J. Murphy, “Conflicting Ultimates: Jurisprudence as Religious Controversy,” Am. J. JurIs. 35 (1990):129.
 Thomas Molnar, Utopia, the Perennial Heresy (Boston: University Press of America, 1990), 41–42.
 Molnar, Utopia, 70.
 Bertrand Russell, A Fresh Look at Empiricism: 1927–42 (London: Routledge, 1996), 16, cited in Huxley, I Believe, 269–271.
 For a meticulously researched study of these dramatic changes see, Michael L. Brown, A Queer Thing Happened to America: And what a Long, Strange Trip it’s Been (Concord, NC: Equal Time Books, 2011).
 Brown, A Queer Thing, 95.