There was no satisfactory basis for a relationship between Schleiermacher and Strauss. They had nothing in common. That did not prevent Strauss's Life of Jesus being sometimes described by opponents of Schleiermacher as a product of the latter's philosophy of religion. Indeed, as late as the 'sixties, Tholuck thought it necessary to defend the memory of the great theologian against this reproach.
As a matter of fact, the plan of the Life of Jesus arose during Strauss's intercourse with Vatke, to whom he felt himself strongly drawn. Moreover, what was first sketched out was not primarily the plan of a Life of Jesus, but that of a history of the ideas of primitive Christianity, intended to serve as a standard by which to judge ecclesiastical dogma. The Life of Jesus was originally designed, it might almost be said, as a mere prologue to this work, the plan of which was subsequently carried out under the title, “Christian Theology in its Historical Development and in its Antagonism with Modern Scientific Knowledge” (published in 1840-1841).
When in the spring of 1832 he returned to Tübingen to take up the position of “Repetent”[31] in the theological college (Stift), these plans were laid on the shelf in consequence of his pre-occupation with philosophy, and if things had gone according to Strauss's wishes, they would perhaps never have come to fulfilment. The “Repetents” had the right to lecture upon philosophy. Strauss felt himself called upon to come forward as an apostle of Hegel, and lectured upon Hegel's logic with tremendous success. Zeller, who attended these lectures, records the unforgettable impression which they made on him. Besides championing Hegel, Strauss also lectured upon Plato, and upon the history of modern philosophy. These were three happy semesters.
“In my theology,” he writes in a letter of 1833,[32] “philosophy occupies such a predominant position that my theological views can only be worked out to completeness by means of a more thorough study of philosophy, and this course of study I am now [pg 071] going to prosecute uninterruptedly and without concerning myself whether it leads me back to theology or not.” Further on he says: “If I know myself rightly, my position in regard to theology is that what interests me in theology causes offence, and what does not cause offence is indifferent to me. For this reason I have refrained from delivering lectures on theology.”
The philosophical faculty was not altogether pleased at the success of the apostle of Hegel, and wished to have the right of the “Repetents” to lecture on philosophy curtailed. The latter, however, took their stand upon the tradition. Strauss was desired to intermit his lectures until the matter should be settled. He would have liked best to end the situation by entering the philosophical faculty. The other “Repetents,” however, begged him not to do so, but to continue to champion their rights. It is possible also that obstacles were placed in the way of his plan by the philosophical faculty. However that may be, it was in any case not carried through. Strauss was forced back upon theology.
According to Hase,[33] Strauss began his studies for the Life of Jesus by writing a detailed critical review of his (Hase's) text-book. He sent this to Berlin to the Jahrbücher für wissenschaftliche Kritik, which, however, refused it. His resolve to publish first, instead of the general work on the genesis of Christian doctrine, a critical study on the life of Jesus was doubtless determined by Schleiermacher's lectures on this subject. When in Berlin he had procured a copy of a lecture note-book, and the reading of it incited him to opposition.
Considering its character, the work was rapidly produced. He wrote it sitting at the window of the Repetents' room, which looks out upon the gateway-arch. When its two volumes appeared in 1835 the name of the author was wholly unknown, except for some critical studies upon the Gospels. This book, into which he had poured his youthful enthusiasm, rendered him famous in a moment—and utterly destroyed his prospects. Among his opponents the most prominent was Steudel, a member of the theological faculty, who, as president of the Stift, made representations against him to the Ministry, and succeeded in securing his removal from the post of “Repetent.” The hopes which Strauss had placed upon his friends were disappointed. Only two or three at most dared to publish anything in his defence.
He first accepted a transfer to the post of Deputy-professor at Ludwigsburg, but in less than a year he was glad to give it up, and he then returned to Stuttgart. There he lived for several years, busying himself in the preparation of new editions [pg 072] of the Life of Jesus, and in writing answers to the attacks which were made upon him.
Towards the end of the 'thirties he became conscious of a growing impulse towards more positive views. The criticisms of his opponents had made some impression upon him. The second volume of polemics was laid aside. In its place appeared the third edition of the Life of Jesus, 1838-1839, containing a series of amazing concessions. Strauss explains that in consequence of reading de Wette's commentary and Neander's Life of Jesus he had begun to feel some hesitation about his former doubts regarding the genuineness and credibility of the Fourth Gospel. The historic personality of Jesus again began to take on intelligible outlines for him. These inconsistencies he removed in the next edition, acknowledging that he did not know how he could so have temporarily vacillated in his point of view. The matter admits, however, of a psychological explanation. He longed for peace, for he had suffered more than his enemies suspected or his friends knew. The ban of the outlaw lay heavy upon his soul. In this spirit he composed in 1839 the monologues entitled Vergängliches und Bleibendes im Christentum (“Transient and Permanent Elements in Christianity”), which appeared again in the following year under the title Friedliche Blätter (“Leaves of Peace”).
For a moment it seemed as though his rehabilitation would be accomplished. In January 1839 the noble-minded Hitzig succeeded in getting him appointed to the vacant chair of dogmatics in Zurich. But the orthodox and pietist parties protested so vehemently that the Government was obliged to revoke the appointment. Strauss was pensioned off, without ever entering on his office.