Then came the break with Luther, of which the story has already been told. The division was caused neither by jealousy, nor by the one doctrine--that of the real presence--on which it was nominally fought. There was in reality a wide difference between the two types of thought. The Saxon was both mystic and a schoolman; to him religion was all in all and dogma a large part of religion. Zwingli approached the problem of salvation from a less personal, certainly from a less agonized, and from a more legal, liberal, empiric standpoint. He felt for liberty and for the value of common action in the state. He interpreted the Bible by reason; Luther placed his reason under the tuition of the Bible in its apparent meaning. [Sidenote: Anabaptists, 1522] Next came the turn of the Anabaptists--those Bolsheviki of the sixteenth century. Their first leaders appeared at Zurich and were for a while bosom friends of Zwingli. But a parting of the ways was inevitable, for the humanist could have little sympathy with an uncultured and ignorant group--such they were, in spite of the fact that a few leaders were university graduates--and the statesman could not admit in his categories a purpose that was sectarian as against the state church, and democratic as against the existing aristocracy. [Sidenote: 1523] His first work against them shows how he was torn between his desire to make the Bible his only guide and the necessity of compromising with the prevailing polity. As he was unable to condemn his opponents on any consistent grounds he was obliged to prefer against them two charges that were false, though probably believed true by himself. As they were {155} ascetics in some particulars he branded them as monastic; for their social program he called them seditious.