In spite of it all, he is still a classical writer!

Everybody--even the most bigoted, orthodox Churchman--pays the writer
the most gratifying compliments, while there is always a word or two
thrown in as a tribute to his almost Lessingesque language, his
delicacy of touch, or the beauty and accuracy of his aesthetic views.
As a book, therefore, the Straussian performance appears to meet all
the demands of an ideal example of its kind. The theological
opponents, despite the fact that their voices were the loudest of all,
nevertheless constitute but an infinitesimal portion of the great
public; and even with regard to them, Strauss still maintains that he
is right when he says: "Compared with my thousands of readers, a few
dozen public cavillers form but an insignificant minority, and they
can hardly prove that they are their faithful interpreters. It was
obviously in the nature of things that opposition should be clamorous
and assent tacit." Thus, apart from the angry bitterness which
Strauss's profession of faith may have provoked here and there, even
the most fanatical of his opponents, to whom his voice seems to rise
out of an abyss, like the voice of a beast, are agreed as to his
merits as a writer; and that is why the treatment which Strauss has
received at the hands of the literary lackeys of the theological
groups proves nothing against our contention that Culture-Philistinism
celebrated its triumph in this book. It must be admitted that the
average educated Philistine is a degree less honest than Strauss, or
is at least more reserved in his public utterances. But this fact only
tends to increase his admiration for honesty in another. At home, or
in the company of his equals, he may applaud with wild enthusiasm, but
takes care not to put on paper how entirely Strauss's words are in
harmony with his own innermost feelings. For, as we have already
maintained, our Culture-Philistine is somewhat of a coward, even in