the Divine and human nature in Christ Himself, by virtue of which, according to Luther, Christ was able and willing to be actually present everywhere in the Sacrament with His human, transfigured body. Inasmuch, said Zwingli, as this spiritual feeding took place in faith everywhere, and not only at the Sacrament, it was no essential part of the Sacrament; the real essence whereof consisted in this, that the faithful here confessed by that act their common belief in the commemoration of Christ's death, and, as members of His Body, pledged themselves to such belief: he called the Sacrament the symbol of a pledge. Luther himself, as we have seen, had taught from the first that the Sacrament or Communion should represent the union of Christians with the spiritual Body, or their communion of the spirit, of faith, and of love. But with him this communion was a secondary condition; it was the feeding on the Body of Christ Himself which was to promote such communion with one another and, above all, with Christ. Zwingli explained the word 'is' of our Lord, in His institution of the Sacrament, to mean 'signifies.' Oecolampadius preferred the explanation that the bread was not the Body in the proper sense of the word, but a symbol of the Body. In point of fact, this was a distinction without a difference. Such, briefly stated, was the doctrinal controversy in which the two Reformers, the German and the Swiss, now engaged, and which had first brought them into contact. About the same time Luther made the acquaintance of another opponent of his doctrine of the Lord's Supper, the Silesian Kaspar Schwenkfeld. He also, like his friend Valentin Krautwald, denied the Real Presence; but sought to interpret the words of institution in yet another manner, connecting with his theory of their meaning deeper mystical ideas of the means of salvation in general, which at least in some quarters and to a small extent, have still survived. In all of them, however--in Carlstadt, Zwingli, Schwenkfeld, and the rest--Luther, as he wrote to his friends at Reutlingen, perceived only one and the same puffed up, carnal mind, twisting about and struggling, to avoid having to remain subject to the Word of God. His first public declaration against Zwingli's new doctrine was in 1526, in his preface to the Syngramma or treatise of the fourteen Swabian ministers, written, as his opening words express it, 'against the new fanatics, who put forth novel dreams about the Sacrament, and confuse the world.'