protagonists, but retaining the traditional depiction of Jesus. As such, "Lutheran worship became a complex ritual choreography set in a richly furnished church interior." Lutherans continued the use of the crucifix as it highlighted their high view of the Theology of the Cross. Stories grew up of "indestructible" images of Luther, that had survived fires, by divine intervention. Thus, for Lutherans, "the Reformation renewed rather than removed the religious image." On the other hand, there was a wave of iconoclasm, or the destruction of religious imagery. This began very early in the Reformation, when students in Erfurt destroyed a wooden altar in the Franciscan friary in December 1521. Later, Reformed Christianity showed consistent hostility to religious images, as idolatry, especially sculpture and large paintings. Book illustrations and prints were more acceptable, because they were smaller and more private. Reformed leaders, especially Huldrych Zwingli and John Calvin, actively eliminated imagery from churches within the control of their followers, and regarded the great majority of religious images as idolatrous. Early Calvinists were even suspicious of portraits of clergy; Christopher Hales (soon to be one of the Marian exiles) tried to have portraits of six divines sent to him from Zurich, and felt it necessary to explain his motives in a letter of 1550: "this is not done ....with a view to making idols of you; they are desired for the reasons which I have mentioned, and not for the sake of honour or veneration". The destruction was often extremely divisive and traumatic within communities, an unmistakable physical manifestation, often imposed from above, that could not be ignored. It was just for this reason that reformers favoured a single dramatic coup, and many premature acts in this line sharply increased subsequent hostility between Catholics and Calvinists in communities for it was generally at the level of the city, town or village that such actions occurred, except in England and Scotland. But reformers often felt impelled by strong personal convictions, as shown by the case of Frau Göldli, on which Zwingli was asked to advise. She was a Swiss lady who had once made a promise to Saint Apollinaris that if she recovered from an illness she would donate an image of the saint to a local convent, which she did. Later she turned Protestant, and feeling she must reverse what she now saw as a wrong action, she went to the convent church,