Let us leave aside the classic Utopias –Plato’s Republic, or Saint Thomas More’s Island of Utopia— whose influence is almost exclusively limited to the field of Literature; today’s utopias are concerned with the goal which modern ideologies focus on and try to achieve. These goals are offered and presented as being something marvelous and filled with promises for humanity, but their falsehoods invariably relegate them to the realm of dreams and fantasies. Nevertheless, these goals become an effective means to lure and deceive the masses; it is not by chance that falsehoods seems to possess a unique power to seduce human beings; after all, the Prince of this World is none other than the Devil (Jn 12:31) whom Jesus Christ also called the Father of Lies (Jn 8:44). On the other hand, it makes no difference whether those who promote those utopias believe in them or not; the fact is that their content and the basis upon which they are built are always lies and nothing but lies.

            Another mistake usually made by people regarding utopias is to confine their actuality to the area of social life, the truth being that they have forcefully invaded the precincts of the Church in which, according to the prophecies (Mt 24:11), a multitude of tricksters seem to be acting with total impunity in seducing many of the Faithful.

            It is impossible to deny that the modern trends of thought –more or less influenced by Modernism and thoroughly accepted within the Church— have paved the way for introducing utopias within Her; their effectiveness and success have exceedingly influenced the way a great number of believers think. These utopias appear with the strength and vigor of modern and rejuvenated theologies, ever eager to build up a New Church which the New Age and the New World Order try to impose at all cost.

            These utopias are more numerous than people may think. We will briefly and summarily name some of them.

            First, we have the utopia of Pacifism. It carries the conviction that it is possible to achieve an everlasting world peace; but that peace is understood in a worldly way, which is totally different from the Christian understanding of peace (Jn 14:27). Many members of the Hierarchy who hold posts of grave responsibility within the Church have made this utopian concept of peace their own, as a number of solemn speeches delivered at the UN concerning this issue demonstrate; speeches which are, if anything , patent examples of senseless and utterly ineffective actions.

            Secondly, and following somewhat in order of importance, we must refer to the utopia of Dialogue. This is a strange and new instrument to which magical powers are attributed, such as being able to solve all problems once it is applied, in an ex opere operato fashion, to any difficulties, no matter how impossible it could seem to resolve them. No importance is given to the fact that, to date, the Ecumenical Dialogue, for instance, has not achieved any results other than that the Catholic Church always is the side which yields and makes concessions; whereas nobody has ever seen any of the other dialoguing counterparts conceding anything in return.

            It would be a serious error not to make prompt mention here of the next utopia: human rights –with no reference to Natural or Divine Law. This is one of the most prevailing utopias that the human race has ever been able to concoct –and the one which numerous Nations live and feed themselves.

            Unfortunately, this utopia has also managed to take root within the Church, and many Shepherds and influential Officials submit to it with greater affirmation than they would give to the very Mystery of the Holy Trinity. There are many Documents, Allocutions, Speeches, and Preaching which, generally speaking, base their exhortations on human rights, connecting this issue, sometimes, with the Constitution of this or that country. They undoubtedly forget that mere human laws, since they have been elaborated by men, can easily be modified or arrogated by men themselves. A good number of Shepherds with an inferiority complex have not hesitated to replace human precepts for the Word of God, in order to ingratiate themselves with the World; perhaps it would be convenient to remind them of the principle given by the Apostle Saint Paul: I am not ashamed of the Gospel (Rom 1:16).

            Then we have the utopia of the New [and Only] Church, in which all religions will be accepted, including those non-believing in any god religions.  According to this utopia, all Churches, somehow, possess all or part of the truth; consequently, it has yielded a rare fruit: a strange, Ecumenical syncretism in which the Catholic Church is relegated to the status of one more among many. This utopia has been charged with being responsible for the loss of faith and desertion of innumerable Catholics.

            Nevertheless, the utopia of an easy, prêt a porter Christianity has been more widely accepted; it embraces a wide variety of comforting fantasies. One of them is the so-called anonymous Christianity, according to which everybody is a good person, and all are saved; therefore, hell is no longer needed: it does not exist, or, at best, it is empty. A parallel utopia to this one preaches the goodness of an understanding God and Father who cannot condemn anybody. Unfortunately, it forgets that God, in addition to being merciful, is also just.

            A resounding success has been attained by the utopia of individual morality: each person acting according to his own truth. It has accomplished the miracle of making Catholicism compatible with opinions and attitudes which, in the past, were considered as abhorrent and contrary to the Faith, but which today are accepted and even applauded. Now, for example, those who support abortion, euthanasia, homosexual unions, divorce, etc., are good Catholics and are in good standing to receive any sacrament. Woe those Backward Ages and Dark Times when people did not believe it possible to square the circle!

            To describe the welcome given to the utopia of the Springtime of the Church is beyond words. One of its many astonishing achievements is to present the latter as enjoying a truly paradisiacal condition which she could never have dreamt of in twenty past centuries. Another of its achievements has been to convince everybody that what is black is white: accordingly, he who thinks that the reality of the situation is totally different from what is presented is nothing but a pessimist, a defeatist, an obscurantist, an enemy of progress, and a total stranger to the spirit of the Vatican II.

            But no utopia has been so much applauded and so widely spread as the one supported by Liberation Theology. It asserts that its reading of the Gospel –at long last!— in favor of the oppressed (pure Marxism, truly) is the only authentic interpretation; in reality, that fallacious claim has enslaved and de-Christianized huge areas of the Hispanic Continent.

            Not to mention the new concept of theology and of the Church advocated by the visionary Teilhard de Chardin, who, with his fantasies about the Omega Christ and the Evolution of the Universe, achieved an unprecedented success in his undertaking of blurring the historic character of Jesus Christ.

(To be continued)