About 1850, Schrader published the first volume of Free Religion: A People "s Book.
Historians of Free Religion must, however, not fall victim to the same idealist interpretation.
Free Religion has been the object of some interest for Protestant church historians.
Some histories of early Free Religion have similarly suggested that the movement fell victim to the logic of its own secularizing message.
Thus, the deutschkatholisch preacher Carl Scholl was essentially correct when he defended materialism as the basis of radical Free Religion in 1876.
By inverting the order of Christianity, which places the sacred in the transcendent and the profane in the material, Free Religion instead calls the profane sacred.
Because Free Religion posited the totality in the profane, the senselessness of everyday reality threatened to undermine its ability to provide spiritual compensation and meaning.
In this way he replicated the freigeistig structures, albeit outside the institutional confines of Free Religion. Here too, natural scientific monism and atheist humanism were infused with religious meaning.
Free Religion, which emerged together with the radical critique of the Beyond, reveals the ambiguity of secularism.
Monism emerged together with Free Religion in the 1840s and came to dominate Freigeistigkeit by the 1860s and 1870s.
(12) Most of the literature on Freigeistigkeit has focused on the first five years of Free Religion: Hans Rosenberg, "Theologischer Rationalismus und vormarzlicher Vulgarliberalismus," in Hans Rosenberg, Politische Denkstromungen im deutschen Vormarz (Gottingen: 1972 ); Jorn Brederlow, "Lichtfreunde" und "Freie Gemeinden": Religioser Protest und Freiheitsbewegung im Vormarz und in der Revolution von 1848-49 (Munich, Vienna: Oldenbourg, 1976); Friedrich Wilhelm Graf, Die Politisierung des religiosen Bewusstseins.
(64) Most historians of Free Religion have ended their accounts with the movement's sharp decline during the 1850s.