Neander, however, may fairly claim to be judged, not by this work, but by his personal attitude in the Strauss controversy. And here he appears as a magnanimous and dignified representative of theological science. Immediately after the appearance of Strauss’s book, which, it was at once seen, would cause much offence, the Prussian Government asked Neander to report upon it, with a view to prohibiting the circulation, should there appear to be grounds for doing so. He presented his report on the 15th of November 1835, and, an inaccurate account of it having appeared in the _Allgemeine Zeitung_, subsequently published it.(52) In it he censures the work as being written from a too purely rationalistic point of view, but strongly urges the Government not to suppress it by an edict. He describes it as “a book which, it must be admitted, constitutes a danger to the sacred interests of the Church, but which follows the method of endeavouring to produce a reasoned conviction by means of argument. Hence any other method of dealing with it than by meeting argument with argument will appear in the unfavourable light of an arbitrary interference with the freedom of science.” In holding that scientific theology will be able by its own strength to overthrow whatever in Strauss’s Life of Jesus deserves to be overthrown, Neander is at one with the anonymous writer of “Aphorisms in Defence of Dr. Strauss and his Work,”(53) who consoles himself with Goethe’s saying— Das Tüchtige, auch wenn es falsch ist, Wirkt Tag für Tag, von Haus zu Haus; Das Tüchtige, wenn’s wahrhaftig ist, Wirkt über alle Zeiten hinaus.(54) (Strive hard, and though your aim be wrong, Your work shall live its little day; Strive hard, and for the truth be strong, Your work shall live and grow for aye.) “Dr. Strauss,” says this anonymous writer, “does not represent the author’s views, and he on his part cannot undertake to defend Dr. Strauss’s conclusions. But it is clear to him that Dr. Strauss’s work considered as a scientific production is more scientific than the works opposed to it from the side of religion are religious. Otherwise why are they so passionate, so apprehensive, so unjust?”