From The Hour of Decision, 1933:
"But since the end of the World War the church - in Germany above all, where, being an ancient power of rigid traditions, it had to pay heavily in prestige with its own adherents by descending to street level - has sunk to class wars and association with Marxism. There is in Germany a Catholic Bolshevism which is more dangerous than the anti-Christian because it hides behind the mask of a religion.
"Now, all Communist systems in the West are in fact derived from Christian theological thought: More's Utopia, the Sun State of the Dominica Campanella, the doctrines of Luther's disciples Karlstadt and Thomas Münzer, and Fichte's State Socialism. What Fourier, Saint-Simon, Owen, Marx, and hundreds of others dreamed and wrote on the ideals of the future reaches back, quite without their knowledge and much against their intention, to priestly-moral indignation and Schoolmen concepts, which had their secret part in economic reasoning and in public opinion on social questions. How much of Thomas Aquinas' law of nature and conception of State is still to be found in Adam Smith and therefore - with the opposite sign - in the Communist Manifesto! Christian theology is the grandmother of Bolshevism. All abstract brooding over economic concepts that are remote from any economic experience must, if courageously and honestly followed out, lead in one way or another to reasoned conclusions against State and property, and only lack of vision saves these materialist Schoolmen from seeing that at the end of their chain of thought stands the beginning once more: effective Communism is authoritative bureaucracy. To put through the ideal requires dictatorship, reign of terror, armed force, the inequality of a system of masters and slaves, men in command and men in obedience - in short: Moscow.
"But there are two sorts of Communist. The one, the credulous type, obsessed by doctrine or feminine sentimentality, remote from and hostile to the world, condemns the wealth of the wicked who prosper and also, at times, the poverty of the good who do not prosper. This lands him either in vague Utopias or throws him back upon asceticism, the monastic life, Bohemia, or vagabondism, which proclaims the futility of all economic effort. But the other, the "worldly" type with the realist political outlook, hopes through its followers to destroy society, either from envy or revenge, because of the low place assigned in it to their personality and talents, or, alternatively, to carry away the masses by some program or other for the satisfaction of his own will-to-power. But this, too, likes to hide itself under the cloak of some religion.
"Marxism is indeed a religion, not in the sense of its founder, but in that which his revolutionary following has imparted to it. Like any church it has its saints, apostles, martyrs, fathers, bible and mission. Like any church it has dogmas, heresy-tribunals, an orthodoxy and a scholasticism, and, above all, a popular moral - or rather two, for believers and unbelievers. And does it make any difference that its doctrine is materialistic through and through? Are those priests who agitate on economic questions any less so?"
