When Strauss and his student friends entered on their duties as clergymen, the others found great difficulty in bringing their theological views into line with the popular beliefs which they were expected to preach. Strauss alone remained free from inner struggles. In a letter to Binder(28) of the year 1831, he explains that in his sermons—he was then assistant at Klein‐ Ingersheim near Ludwigsburg—he did not use “representative notions” (_Vorstellungen_, used as a philosophical technicality) such as that of the Devil, which the people were already prepared to dispense with; but others which still appeared to be indispensable, such as those of an eschatological character, he merely endeavoured to present in such a way that the “intellectual concept” (_Begriff_) which lay behind, might so far as possible shine through. “When I consider,” he continues, “how far even in intellectual preaching the expression is inadequate to the true essence of the concept, it does not seem to me to matter much if one goes even a step further. I at least go about the matter without the least scruple, and cannot ascribe this to a mere want of sincerity in myself.” That is Hegelian logic. After being for a short time Deputy‐professor at Maulbronn, he took his doctor’s degree with a dissertation on the ἀποκατάστασις πάντων (restoration of all things, Acts iii. 21). This work is lost. From his letters it appears that he treated the subject chiefly from the religious‐ historical point of view.(29) When Binder took his doctorate with a philosophical thesis on the immortality of the soul, Strauss, in 1832, wrote to him expressing the opinion that the belief in personal immortality could not properly be regarded as a consequence of the Hegelian system, since according to Hegel, it was not the subjective spirit of the individual person, but only the objective Spirit, the self‐realising Idea which constantly embodies itself in new creations, to which immortality belongs.(30) In October 1831 he went to Berlin to hear Hegel and Schleiermacher. On the 14th of November Hegel, whom he had visited shortly before, was carried off by cholera. Strauss heard the news in Schleiermacher’s house, from Schleiermacher himself, and is said to have exclaimed, with a certain want of tact, considering who his informant was: “And it was to hear him that I came to Berlin!” 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.