Tittmann entered the lists with a work directed at the very heart of Rationalism. He charged it with being unimprovable, and merely temporary and unsatisfactory. His book, entitled _Supernaturalism, Rationalism, and Atheism_, went still further; for it aimed to show that if the Rationalists believe what they say, they are nothing less than atheists. Granting their premises, the conclusion must be that there is no God, and that if God be not the author of revelation, there is also no God of nature. But while this war of books was going on with great bitterness on both sides, there arose a powerful band of mediators, who believed that no advantage could be gained for either combatant by continuing the strife, and that some point of union would have to be adopted before there could be peace and prosperity. Tzschirner differed from Reinhard in his view of the antagonism between Rationalism and Supernaturalism. He contended that there were features of sympathy between the two systems, and that the work of harmonizing reason and revelation was not impossible. He therefore attempted, in the present case, what Calixtus had formerly tried in behalf of the Calvinists and Lutherans. But the syncretism of Tzschirner was equally difficult of accomplishment. He conceded too much to the Rationalists: for he would unite them and their enemies on the ground that the aim of revelation is only to found a moral and religious institution through the personal agency of a Divine Ambassador; to strengthen the truths of the religion of reason; and to bring them so near to the consciences of men that the authority of reason to prove the origin and contents of revelation cannot be doubted. But Tzschirner's influence did not consist so much in the particular plan he would execute as in the tendency toward union which he was the chief agent in creating. There were numbers who, having read his works on this subject, were loud in their demand for the union of reason and revelation on some basis that would compromise neither the value of the former nor the sanctity of the latter. Many books appeared whose sole theme was the possible harmonization of these elements, which heretofore had been deemed utterly incongruous.[55] Schott's _Letters on Religion and the Faith of the Christian Revelation_ was directed to the same mark, and received great attention at the hands of both parties. According to their author, there was no opposition between the religion of reason and revelation, for Christianity is the mere expression of the highest reason. Both are derived from the same fountain, which is Divine reason. Nor is there any real difference between the purpose of Christianity and that of the religion of reason. Each one aims at the highest good.