Waldensians

The Waldensians, also known as Waldenses, Vallenses, Valdesi, or Vaudois, are adherents of a church tradition that began as an ascetic movement within Western Christianity before the Reformation. Originally known as the Poor of Lyon in the late 12th century, the movement spread to the Cottian Alps in what is today France and Italy. The founding of the Waldensians is attributed to Peter Waldo, a wealthy merchant who gave away his property around 1173, preaching apostolic poverty as the way to perfection.
In some aspects the Waldensians of the Middle Ages could be seen as proto-Protestants, but they mostly did not raise the doctrinal objections characteristic of sixteenth-century Protestant leaders. They came to align themselves with Protestantism: with the on 12 September 1532, they formally became a part of the Calvinist tradition. They were nearly annihilated in the seventeenth century.
Congregations continue to be active in Europe, South America, and North America. Organizations, such as the American Waldensian Society, maintain the history of the movement and declare their mission as "proclaiming the Christian Gospel, serving the marginalized, promoting social justice, fostering inter-religious work, and advocating respect for religious diversity and freedom of conscience."
Early Waldensian teachings came into conflict with the Catholic Church and by 1215 the Waldensians were declared heretical, not because they preached apostolic poverty, which the Franciscans also preached, but because they were not willing to recognize the prerogatives of local bishops over the content of their preaching, nor to recognize standards about who was fit to preach. Pope Innocent III offered the Waldensians the chance to return to the Church, and many did, taking the name "Poor Catholics". However, many did not, and were subjected to intense persecution and were confronted with organised and general discrimination in the following centuries.
In the sixteenth century, the Waldensians were absorbed into the Protestant movement, under the influence of early Swiss reformer Heinrich Bullinger. The main denomination within the movement was the Waldensian Evangelical Church, the original church in Italy. In 1975, it merged with the Methodist Evangelical Church to form the Union of Methodist and Waldensian Churches—a majority Waldensian church, with a minority of Methodists. Another large congregation is the Evangelical Waldensian Church of Río de la Plata in Argentina, Paraguay, and Uruguay. Waldensian churches are members of the Community of Protestant Churches in Europe and its affiliates worldwide.

Historical sources

Most modern knowledge of the medieval history of the Waldensians originates almost exclusively from the records and writings of the Roman Catholic Church, the same body that was condemning them as heretics. Because of "the documentary scarcity and unconnectedness from which we must draw the description of Waldensian beliefs", much of what is known about the early Waldensians comes from reports like the Profession of faith of Valdo of Lyon ; Liber antiheresis by Durando d'Osca ; and the Rescriptum of Bergamo Conference.
Earlier documents that provide information about early Waldensian history include the Will of Stefano d'Anse ; the Manifestatio haeresis Albigensium et Lugdunensium ; and the Anonymous chronicle of Lyon. There are also the two reports written for the Inquisition by Reinerius Saccho, a former Cathar who converted to Catholicism, published together in 1254 as Summa de Catharis et Pauperibus de Lugduno.

Teachings

The early Waldensians were associated by councils and papal decrees with the Cathars; however they differed radically from them: the Waldensians never espoused gnostic or dualist views or mysticism, and they did not reject the sacraments in total. The Waldensians initially saw themselves as a "church within the Church" and sprang from the High Medieval pauperistic movement that saw the development of Franciscans etc.
The Waldensians taught certain doctrines also held by the Catholic Church: they accepted the Trinity, and the earliest Waldensians staunchly defended the Eucharist. However, at least some of them later began to develop a more symbolic view of the bread and wine.
The earliest Waldensians taught the real presence of Christ in the Eucharist and affirmed the necessity of priests for the offering of the Mass. However they denied the right of sinful priests to give the Eucharist.
Early forms of the Waldensian Mass sought to recover the early Christian liturgy and contained a sevenfold repetition of the Lord's Prayer, with the Eucharistic elements being consecrated through the sign of the cross. The Waldensians observed the forty-day fast of Lent and practiced Friday abstinence.
Both Waldensian and Catholic sources, however, imply that the Waldensians rejected infant baptism, at least to some extent. This is seen from the disputed The Noble Lesson, which refers to Christ specifically calling to baptize those who believed, and texts attributed to Reinerius Saccho mentioning how the Waldensians believed that the "ablution which is given to infants profits nothing". Thus there seems to have been an understanding among the Waldensians that infants could be saved without baptism. They rejected confession to priests, the practice of venerating the saints, the use of oaths, secular courts and prayers for the dead.
Waldensians held and preached a number of doctrines as they read from the Bible. These included:

The atoning death and justifying righteousness of Christ;
The Godhead;
The fall of man;
The incarnation of the Son;
The value or necessity of voluntary poverty;
Perhaps, the universal priesthood of believers, as according to de Bourbon they claimed that all good men are priests.

They also rejected a number of concepts that were widely held in Christian Europe of the era. For example, the Waldensians held that temporal offices and dignities were not meant for preachers of the Gospel; that relics were no different from any other bones and should not be regarded as special or holy; that pilgrimage served only to spend one's money; that meat might be eaten any day if one's appetite served one; that holy water was no more efficacious than rain water; and that prayer was just as effectual if offered in a church or a barn.
Some beliefs attributed to early Waldensians may have come from fabricated documents for polemic purposes, for example by English Puritan diplomat Samuel Morland, some of whose sources were immediately lost and anachronistic. These beliefs have early Waldensians speaking of the Catholic Church as the harlot of the Apocalypse, rejecting what they perceived as the idolatry of the Catholic Church and considered the papacy as the Antichrist of Rome. From Morland also comes the information that the early Waldensians rejected purgatory. These influenced Victorian views of the Waldensians, and the development of a myth or hypothesis of an earlier proto-Protestant community, the Vaudois.
The characterization of the early Waldensians as proto-Protestants has been questioned by modern scholars: while they may have had a form of sola scriptura they did not embrace sola fide in their view of justification; some emphasized a born-again experience.
italic=yes, written in the Old Occitan language, outlines the medieval Waldensian beliefs. It is believed that this poem was written some time between 1190 and 1240, but there is evidence that it was written in the first part of the fifteenth century. The Noble Lesson exists in four manuscripts: two are housed at the University of Cambridge, one at Trinity College in Dublin, and another in Geneva.
Works attributed to Reinerius Saccho gave the following charges against the Waldensians:

The Pope is the head of all errors
The Monks are Pharisees
Christians should obey God instead of the Prelates
That no one is above one another in the church
No one should kneel before a priest
Tithes should not be given
Bishops should not have royal rights
They condemn the Catholic sacraments
The Church has erred by prohibiting the marriage of the clergy

The Waldensians would, later in their history, adopt a number of doctrines from the Reformed churches due to the French Reformer Guillaume Farel, who introduced Reformation theology to Waldensian leaders. They officially adopted Reformed theology at a conference at Cianforan 1532. As a result of the conference, the Waldensians officially modified some of their previous positions such as their rejection of secular courts.

History

Origins

According to legend, Peter Waldo renounced his wealth as an encumbrance to preaching, which led other members of the Catholic clergy to follow his example. Because of this shunning of wealth, this early movement was known as The Poor of Lyon and The Poor of Lombardy.
Although they rose to prominence in the twelfth century, some evidence suggests that the Waldenses may have existed even before the time of Peter Waldo, perhaps as early as 1100. In 1179, at the Third Council of the Lateran, Pope Alexander III lamented that the Waldenses were a "pest of long existence". While the Inquisitor Reinerius Saccho in the thirteenth century also spoke about the dangers of the Waldenses for among other reasons its antiquity "some say that it has lasted from the time of Sylvester, others, from the time of the Apostles." In the seventeenth century, Waldensian Pastor Henri Arnaud stated that "the Vaudois are, in fact, descended from those refugees from Italy, who, after St Paul had there preached the gospel abandoned their beautiful country, like the woman mentioned in the apocalypse and fled to those wild mountains where they have to this day, handed down the gospel from father to son in the same purity and simplicity as it was preached by St Paul.
The Waldensian movement was characterized from the beginning by lay preaching, voluntary poverty, and strict adherence to the Bible. Between 1175 and 1185, Waldo either commissioned a cleric from Lyon to translate the New Testament into the vernacular—the Arpitan language—or was himself involved in this translation work.
In 1179, Waldo and one of his disciples went to Rome, where Pope Alexander III and the Roman Curia welcomed them. They had to explain their faith before a panel of three clergymen, including issues that were then debated within the Church, such as the universal priesthood, the gospel in the vulgar tongue, and the issue of voluntary poverty. The results of the meeting were inconclusive; in that same year, the Third Lateran Council condemned Waldo's ideas, but not the movement itself, while the leaders of the movement were not excommunicated for the moment.
The Waldensians proceeded to disobey the Third Lateran Council and continued to preach according to their own understanding of the Scriptures. In 1184, Waldo and his followers were excommunicated and forced from Lyon. The Catholic Church declared them heretics, stating that the group's principal error was contempt for ecclesiastical power. Rome also accused the Waldensians of teaching innumerable errors.
Waldo and his followers developed a system whereby they would go from town to town and meet secretly with small groups of Waldensians. There they would confess sins and hold service. A traveling Waldensian preacher was known as a barba. The group would shelter the barba and help make arrangements to move on to the next town in secret. Waldo possibly died in the early thirteenthcentury, possibly in Germany; he was never captured, and his fate remains uncertain.
Early Waldensians belonged to one of three groups:

Sandaliati received sacred orders and were to prove the heresiarchs wrong;
Doctores instructed and trained missionaries;
Novellani preached to the general population.

They were also called Insabbatati, Sabati, Inzabbatati, or Sabotiers—Some historians such as the Jesuit Jacob Gretser claimed this designation arose from the unusual type of sabot they used as footwear. However, he admitted that his reasoning on this etymology did not have the support of the literature of his day because these sources, he said, contained many errors. Other historians such as Melchior Goldast stated that the name insabbatati was because of Sabbath keeping in the manner of Jews. Jesuit Inquisitor Francis Pegne cited in Nicholas Eymerich famous work the Directorium Inquisitorium stated that "many used to think it came from Sabbath, and that they observed the Sabbath according to the custom of the Jews." Likewise in the twelfth century, Inquisitor Moneta of Cremona railed against the Waldenses for seventh day sabbath keeping after the manner of Jews. Johann Gottfried Hering in 1756 in his Compendieuses Church and Heretic Lexicon defined Sabbatati as those who kept the sabbath with the Jews. In the early Waldenses prose tracts there existed an exposition on the 10 commandments which put forth their own explanation on the 4th commandment which defended sabbath keeping.
Many among the Waldensians claimed that people such as Claudius of Turin and Berengar of Tours were first representatives of the sect, but in modern times claims of the Waldenses to high antiquity are no longer accepted. Some religious groups attempted to associate Vigilantius with proto-Waldensians in the European Alps.