13 Friedrich Nietzsche, Gesammelte Werke, Gesamtausgabe, Kroner, Leipzig,
Vol. VII, p. 273: … Das Christenthum ist ein Aufstand alles
Am-Boden-Kriechenden gegen das, was Hoehe hat; das Evangelium der
Niedrigen macht niedrig…".
14 Alexander Bein, Der moderne Anti-semitismus und seine Bedeutung fur
die Judenfrage, Vierteljahreshefte fur Zeitgeschichte, Stuttgart,
1958, pp. 345/6.
15 Moritz Freystadt, Der Christenspiegel von Anti-Marr, ein offenes
Sendeschreiben an die modernen Judenfeinde, 5e Anlage, Koenigsberg 1863,
pp. 3, 8, 20, 21, 39.
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16 Wilhelm Marr, Streifzuege durch das Koncilium von Trient - Voltaire frei nach erzaehlt, Hamburg, Otto Meissner Verlag, 1868, pp. 95/6. In this work Marr emphasizes the fact that the criticism of Christianity was for the most part directed against the Catholics who were called by the spokesmen of German nationalism in the period of Bismarck 'ultramontanists.' At the same time he claims: "We… reject Christianity as well as Judaism… We reject… all religions…". Cf. p. 102.
17 Marr, like most of the fathers of antisemitic ideology, is not consistent
in his antisemitic arguments or in his anti-Christian motives. Different
views are held at different times, and contradictory views are expressed
at the same time. Thus, Marr sometimes does not oppose Christianity but
seems to be a proponent of "practical Christianity" with an eye to the
social policy of Bismarck in the 80's of the last century, or as a
proponent of "Christian-German realism. Thus, we also note an anti-Christian
sentiment directed not so much against Protestantism as against Catholicism.
The Anti-Catholic attitude of the fathers of racial anti-semitism was
part of the national awakening in the days of the Second Reich, an
awakening that was based to a considerable extent on the tradition of
Protestant sovereignty.
Of the many sources of antiCatholic anti-semitism from the first days of
this movement the propaganda of Ottomar Beta is typical, as we find in his
book which he dedicated to Bismarck, "Juda-Jesuitismus, where, among other
things, he says: "The arrogant assumption of infallibility of the Jewish
descendents in Rome is nothing more than an ultramontanist firework to
divert the eyes of the Germanic peoples from the more ominous capitalistic
infallibility of their racial brethren in wordly garb… The source appears
in the anti-semitic collection: Antisemiten-Spiegel - die Antisemiten im
Lichte des Christenthums, des Rechtes und der Moral, Danzig, 1892, (A.S.
further), p. 136.
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18 Walter Holsten, Adolf Stoecker als Symptom seiner Zeit - Anti-semitismus in der evangelischen Kirche des 19e Jahrhunderts? The article appears in: Christen und Juden - Ihr Gegenueber vom Apostel- konzil bis heute, herausgegeben von Wolf-Dieter Marsch und Karl Thieme, Mainz/Goettingen 1961, p. 182 ff. On this ambivalent character of anti-semitism, cf. the words of A. Stoecker to the German Kaiser, 25. 9. 1880: "…Im Ubrigen habe ich in allen meiner Reden gegen das Judentum offen erklaert, dass ich nicht die Juden angreife, sondern nur dies frivole, gottlose, wucherische, betruegerische Judenthum, das in der Tat das Unglueck unseres Volkes ist…". This source is found in: Dietrich von Oertzen, Adolf Stoecker - Lebensbild und Zeitgeschichte, Berlin 1910, Vo1.1, p. 213. Cf. also: Paul W. Massing, Vorgeschichte des politischen Anti-semitismus, Frankfurt a/M, 1959, (P. Massing: further) p. 31.
page XII
19 Adolf Stoecker, Christlich-Sozial; Reden und Aufsaetze, 1885, p. 153 f. Cf. also P. Massing, p. 238/9, note 64. According to the second edition of the addresses and works of A. Stoecker of the year 1890, P. Massing quotes the entire document which concludes with the words: "… A return to more of Germanic law and economic life, a return to Christian faith - this will be our slogan."