The struggle began. Pomeranus, Luther's friend, rushed into the conflict, and attacked the evangelist of Zurich somewhat too contemptuously. Œcolampadius then began to blush at having so long combated his doubts, and at having preached doctrines that already began to waver in his mind. He took courage, and wrote from Basle to Zwingle: "The dogma of the real presence is the fortress and safeguard of their impiety. So long as they preserve this idol, no one can conquer them." He then entered into the lists, by publishing a book on the meaning of our Lord's words: _This is my body_.[624] [624] He took the word is in its usual acceptation, but by _body_ he understood a symbol of the body. [Sidenote: THE SWABIAN SYNGRAMMA.] The mere fact that Œcolampadius had joined the reformer of Zurich excited an immense sensation, not only in Basle but in all Germany. Luther was deeply affected by it. Brenz, Schnepff, and twelve other pastors of Swabia, to whom Œcolampadius had dedicated his book, and most of whom had been his pupils, experienced the keenest sorrow. "At this very moment when I am separating from him in a just cause," said Brenz, taking up the pen to reply to him, "I honour and admire him as much as it is possible for a man to do. The bonds of love are not broken between us because we are not of one opinion." He then published, conjointly with his friends, the famous _Swabian Syngramma_, in which he replied to Œcolampadius with firmness but with charity and respect. "If an emperor," said the authors, "give a wand to a judge, saying: 'Take; this is the power of judging;' the wand no doubt is a mere sign; but the words being added, the judge has not only the symbol but the power itself." The true members of the reformed churches may admit this illustration. The _Syngramma_ was received with acclamations; its authors were looked upon as the champions of truth; many theologians, and even laymen, desirous of sharing in their glory, began to defend the doctrine attacked, and fell upon Œcolampadius. Strasburg then came forward to mediate between Switzerland and Germany. Capito and Bucer were the friends of peace, and the question in debate was, in their opinion, of secondary consequence; they therefore placed themselves between the two parties, sent one of their colleagues, George Cassel, to Luther, and conjured him to beware of snapping the ties of fraternity which united him with the Swiss divines. [Sidenote: LUTHER'S CHARACTER--CONSEQUENCES.]