The agitation against him was engineered from Berlin, where his successful attack upon the illiberal constitution of the Church had not been forgiven. One hundred and seventeen Baden clerics signed a protest declaring the author unfitted to hold office as a theological teacher in the Baden Church. Throughout the whole of Germany the pastors agitated against him. It was especially demanded that he should be immediately removed from his post as Director of the Seminary. A counter‐protest was issued by the Durlach Conference in the July of 1864, in which Bluntschli and Holtzmann vigorously defended him. The Ecclesiastical Council supported him, and the storm gradually died away, especially when Schenkel in two “Defences” skilfully softened down the impression made by his work, and endeavoured to quiet the public mind by pointing out that he had only attempted to set forth one side of the truth.(138) The position of the prospective martyr was not rendered any more easy by Strauss. In an appendix to his criticism of Schleiermacher’s Life of Jesus he settled accounts with his old antagonist.(139) He recognises no scientific value whatever in the work. None of the ideas developed in it are new. One might fairly say, he thinks, “that the conclusions which have given offence had been carried down the Neckar from Tübingen to Heidelberg, and had there been salvaged by Herr Schenkel—in a somewhat sodden and deteriorated condition, it must be admitted—and incorporated into the edifice which he was constructing.” Further, Strauss censures the book for its want of frankness, its half‐and‐half character, which manifests itself especially in the way in which the author clings to orthodox phraseology. “Over and over again he gives criticism with one hand all that it can possibly ask, and then takes back with the other whatever the interests of faith seem to demand; with the constant result that what is taken back is far too much for criticism and not nearly enough for faith.” “In the future,” he concludes, “it will be said of the seven hundred Durlachers that they fought like paladins to prevent the enemy from capturing a standard which was really nothing but a patched dish‐clout.” Schenkel died in 1885 after severe sufferings. As a critic he lacked independence, and was, therefore, always inclined to compromises; in controversy he was vehement. Though he did nothing remarkable in theology, German Protestantism owes him a vast debt for acting as its tribune in the ’sixties.