fundamentally opposed to Bolshevism, as much as to the Church of Rome.

Among religions, Bolshevism is to be reckoned with Mohammedanism
rather than with Christianity and Buddhism. Christianity and Buddhism
are primarily personal religions, with mystical doctrines and a love
of contemplation. Mohammedanism and Bolshevism are practical, social,
unspiritual, concerned to win the empire of this world. Their founders
would not have resisted the third of the temptations in the
wilderness. What Mohammedanism did for the Arabs, Bolshevism may do
for the Russians. As Ali went down before the politicians who only
rallied to the Prophet after his success, so the genuine Communists
may go down before those who are now rallying to the ranks of the
Bolsheviks. If so, Asiatic empire with all its pomps and splendours
may well be the next stage of development, and Communism may seem, in
historical retrospect, as small a part of Bolshevism as abstinence
from alcohol is of Mohammedanism. It is true that, as a world force,
whether for revolution or for empire, Bolshevism must sooner or later
be brought by success into a desperate conflict with America; and
America is more solid and strong, as yet, than anything that
Mohammed's followers had to face. But the doctrines of Communism are
almost certain, in the long run, to make progress among American
wage-earners, and the opposition of America is therefore not likely to
be eternal. Bolshevism may go under in Russia, but even if it does it
will spring up again elsewhere, since it is ideally suited to an
industrial population in distress. What is evil in it is mainly due to
the fact that it has its origin in distress; the problem is to
disentangle the good from the evil, and induce the adoption of the
good in countries not goaded into ferocity by despair.

Russia is a backward country, not yet ready for the methods of equal