[25] <XV> We find the same line of thought pursued by the followers of Duehring, such as Prof. Paul Foerster, as well as in those circles connected with the antisemitic journals, such as Heimdall, Freideutschland, Staatsburger Zeitung, also some of the functionaries connected with the imperialist Der Alldeutscher Verband, such as Friedrich Lange, the author of the anti-Christian Reines Deutschtum (1893), and numerous writers, historians, orientalists, scientists and students influenced by anthropology, materialism and Darwinism. A popular exposition that reveals the national and Romantic roots of this ideology appeared in the Hammer (Oct. 1908), and reads in part as follows: "What shall we do with a Christ whose kingdom is not of this world? A Bluecher, a Gneisenau, a Koerner, an Arndt can always be useful for Germany, but not a Christ. The God who was called upon at Leuthen, Leipzig and Sedan was not the God of love, nor the God of Abraham. Christ comforts the lowly, the weak and the sick. We too are sorry for these poor folk and try to alleviate their condition; but they are of no use to us and to our future. They only degrade that which we deem to be the highest good - the German character. Strength, health, the joy of life are what we need. The kingdom of Heaven can be left to the lowly and the wretched, as long as we possess the earth. Give the Bible to the sick and the lonely, the shut-ins and the scholars who wear their faces on their backs!..." [26] Similarly, the antisemitic propagandist, Dr. Ernst Wachler, writes in the same journal (Jan. 1911): "Away with the stones and tales, the doctrines and precepts of Jews as well as of Christians!... Not only the free-thinkers, but our basic Aryan instincts demand: the Church with all its trappings must be done away with..." [27] <XVI + (whole page XVII is footnote)> The available historical sources, including the documents collected in this volume, clearly indicate that the protests of the Church against the persecution of the Jews, with its human and ethical concern for their fate, were an inseparable part of a more comprehensive opposition directed against the pseudo-messianic and hence anti-Christian character of Nazism. Seen in this context, the protest of the Church gives rise to a number of historical and theological questions that require further study. The questions that arise fall into three groups.