Christenspiegel von anti-Marr" by Moritz Freystadt, a member of
the "Society for History and Theology" in Leipzig, written in answer
to Marr's "Judenspiegel", the author interprets Marr's rejection of
Judaism as a rejection of monotheism, based on his anthropological view
of God as a subjective product of our conscious life - an antireligious
analysis Marr evidently borrowed from Voltaire, Feuerbach and Bruno
Bauer. [15]

With Marr's intensification of anti-Jewish propaganda inspired by the new
racial anti-semitism we find increased criticism of Christianity both as a
system of beliefs and as an institution. In one of his popular books
"Religioese Streifzuege eines Philosophischen Touristen" (1876) Marr,
relying on theories propounded by Voltaire and Feuerbach, observes
that from the atheistic point of view it is evident:
<IX>
"that Christianity, in its dogmas and precepts, is like every religion, a
malady of human consciousness. The philosopher explains... every religion
as a product of man's conscious life and relegates to the sphere of phantasm
the so-called 'revelations' of which all people boast depending on the state
of their culture..." [16]

Most additional factors in the rejection of Judaism, Marr continues, go
beyond the attack directed against Christianity as a system of beliefs and
superstitions that demoralizes man and corrupts his nature. Anti-semitism is
not only called to combat religion and Christianity; its chief aim is to
save the German nation and the whole world from Jewish domination and from
the moral depredation of the Jewish race. Christianity is not yet fully
cognizant of the gravity of the problem, and it deceives itself when it
thinks that baptism or conversion is a gratuitous deliverance from native
corruption, for the Jew's aberrations are not religious but biological
and hence incorrigible. The Jewish question, Marr concludes, is a racial
question for the infidelity of the Jew is essentially biological, and
hence Christianity is in no position to save the world from the perils
of the Semitic-Jewish race. [17] <X>

We here encounter a primary distinction between the doctrines of racial
anti-semitism and those of the Christian Heilsgeschichte, a contradiction
that awoke the Church to the dangers of Nazism when, in 1933, it opposed
the "Arierparagraph". This racial law rejected