A History of the Baptists

CHAPTER VI
THE WALDENSIAN CHURCHES

O lady fair, I have yet a gem which a purer lustre flings
Than the Diamond flash of the jewelled crown on the lofty brow of kings;
A wonderful pearl of exceeding price, whose virtues shall not decay,
whom light shall be a spell to thee and a blessing on thy way.

—Whittier

IT is a beautiful peculiarity of this little people that it should it occupy so prominent a place in the history of Europe. There had long been witnesses for the truth in the A1ps. Italy, as far as Rome, all Southern France, and even the far-off Netherlands contained many Christians who counted not their lives dear unto themselves. Especially was this true in the region of the Alps. These valleys and mountains were strongly fortified by nature on account of their difficult passes and bulwarks of rocks and mountains; and they impress one as if the all-wise Creator had, from the beginning, designed that place as a cabinet, wherein to put some inestimable jewel, or in which to preserve many thousands of souls, who should not bow the knee to Baal (Moreland, History of the Evangelical Churches of the Valley of Piedmont, 5. London, 1658).

Here a new movement, or rather an old one under different conditions, received an impetus. Peter Waldo, or Valdesius, or Waldensis, as he was variously called, was a rich and distinguished citizen of Lyons, France, in the closing decades of the twelfth century. Waldo was at first led to study the Bible and he made a translation of it which he circulated among the people. The reading of the Gospels led to an imitation of Christ. Waldo took the manner of his life from the Scriptures, and he soon had a multitude of disciples. They gave their property to the poor and began to preach in the city. When they refused to cease preaching they were expelled from Lyons. Taking their wives and children with them, they set out on a preaching mission. The ground was well prepared by the Albigenses and the Cathari, as well as by the insufficiency and immorality of the Roman Catholic clergy. They traveled two by two, clad in woolen garments, with wooden shoes or barefoot They penetrated Switzerland and Northern Italy. Everywhere they met with a hearty response. The principal seat of the Waldenses became the slopes of the Cottian Alps and East Piedmont, West Provence and Dauphiny. Their numbers multiplied into thousands. It is certain that in the beginning of his career Waldo was a Roman Catholic, and that his followers separated from their former superstitions.

There has been much discussion in regard to the origin of the Waldenses. It is asserted on the one hand that they originated with Waldo, and had no connection with former movements. This view is held absolutely, probably by very few, for even Comba admits that "in a limited sense their antiquity must he admitted" (Comba, History of the Waldenses in Italy, 12); and he also states that the Waldenses themselves believed in their own antiquity. Those who hold this view now generally state that the Waldenses were influenced by the Petrobrusians. the Arnoldists and others. Others affirm that the Waldenses were only a part of the general movement of the dissent against Rome. They were of "the same general movement" which produced the Albigenses (Fisher, History of the Christian Church, 272. New York, 1887). The contention is that the name Waldenses is from the Italian Valdese, or Waldesi, signifying a valley, and, therefore, the word means that they lived in valleys. Eberhard de Bethune, A. D. 1160, says: "Some of them call themselves Vallenses because they live in the vale of sorrows or tears" (Monastier, A History of the Vaudois Church, 58. London, 1848). Bernard, an Abbot of a Monastery of the Remonstrants, in the Diocese of Narbonne, about 1209, says that they were called "Waldenses, that is, from a dark valley, because they are involved in its deep thick darkness or errors" (Migne, CCIV. 793). Waldo was so called because he was a valley man, and was only a noted leader of a people who had long existed. This view is ardently supported by most of the Waldensian historians (Leger, Histoire Generale des Vaudois. Leyden, 1669). It is certain that they were called by the names of every one of the ancient parties (Jones, History of the Christian Church, 308). Jacob Gretseher, of the Society of Jesus, Professor of Dogmatics in the University of Ingolstadt, A. D. 1577, fully examined the subject and wrote against the Waldenses. He affirmed their great antiquity and declared that it was his belief "that the Toulousians and Albigenses condemned in the year 1177 and 1178 were no other than the Waldenses. In fact, their doctrines, discipline, government, manners, and even the errors with which they had been charged show the Albigenses and the Waldenses were distinct branches of the same sect, or the former was sprung from the latter" (Rankin, History of France, III. 198-202).

The most remote origin has been claimed for the Waldenses, admitted by their enemies, and confirmed by historians. "Our witnesses are all Roman Catholics," says Vedder, "men of learning and ability, but deeply prejudiced against heretics as men could possibly be. This establishes at the outset a presumption against the trustworthiness of their testimony, and is a warning to us that we must weigh it most carefully and scrutinize every detail before receiving it. But, on the other hand, our witnesses are men who had extraordinary opportunities for discovering the facts; some were inquisitors for years, and give us the results of interrogating a large number of persons" (Vedder, The Origin and Teaching of the Waldenses. In The American Journal of Theology, IV. 466). This is a very interesting source of information.

Rainerio Saechoni was for seventeen years one of the most active preachers of the Cathari or Waldenses of Lombardy; at length he joined the Dominican order and became an adversary of the Waldenses. The pope made him Inquisitor of Lombardy. The following opinion in regard to the antiquity of the Waldenses was rendered through one of the Austrian inquisitors in the Diocese of Passau, about the year 1260 (Preger, Beitrage zur Geschichte der Waldesier, 6-8). He says:

It was the received opinion among the Waldenses that they were of ancient origin and truly apostolic. "They call themselves," says David of Augsburg, "successors of the apostles, and say that they are in possession of the apostolic authority, and of the keys to bind and unbind" (Preger, Der Tractat des David von Augsburg uber die Waldensier. Munchen, 1876).

A statement of the Waldenses themselves is at hand. In a Waldensian document, which some have dated as early as the year 1100, in a manuscript copy which dates from 1404, may he found their opinion on the subject of their antiquity. The Noble Lessons, as it is called, says:

The great church historian, Neander, in commenting on this document, suggests that it may have been "of an elder origin than 1120. He further says:

Such was the tradition and such was the opinion of the Waldenses in regard to their origin. They held to a "secret perpetuity during the Middle Ages, vying with the Catholic perpetuity" (Michelet, Histoire de France, II. 402. Paris, 1833).

Theodore Beza, the Reformer of the sixteenth century, voices the sentiment of his times, when he says:

Jonathan Edwards, the great President of Princeton University, in his "History of Redemption," says of the Waidenses:

Then speaking especially of the Waldenses, he says:

The special historians of the Waldenses claim the most remote origin for them. For example, Mr. Faber says:

Sir Samuel Moreland remarks that any lapse between Claudius of Turin and Waldo "would hinder the continual succession of the churches no more than the sun or moon cease to be when their light is eclipsed by the interposition of other bodies, or more than the Rhone or the Garonne lose their continual current because for some time they were underground and appeared not" (Acland, The Glorious Recovery of the Vaudois, xxxvi).

Many pages might be used in describing the upright character of the Waldenses, but space is allowed for only a few statements from their enemies. To this end, the testimony of Olaudius Seisselius, the Archbishop of Turin, is interesting. He says: "Their heresy excepted, they generally live a purer life than other Christians. They never swear except by compulsion [an Anabaptist trait] and rarely take the name of God in vain. They fulfill their promises with punctuality; and live, for the most part, in poverty; they profess to observe the apostolic life and doctrine. They also profess it to be their desire to overcome only by the simplicity of faith, by purity of conscience, and integrity of life; not by philosophical niceties and theological subtleties" He very candidly admits: "In their lives and morals they were perfect, irreprehensible, and without reproach to men, addicting themselves with all their might to observe the commands of God" (Perrin, Hist. des Vaudois, I. v. Geneva, 1618).

In the time of the persecution of the Waldenses of Merindol and Provence, a certain monk was deputed by the Bishop of Cavaillon to hold a conference with them, that they might be convinced of their errors, and the effusion of blood prevented. But the monk returned in confusion, owning that in his whole life he had never known so much Scripture as he had learned in these few days that he had been conversing with the heretics. The Bishop, however, sent among them a number of doctors, young men, who had lately come from the Sorbonne, which, at that time, was the very center of theological subtlety at Paris. One of these publicly avowed that he had understood more of the doctrine of salvation from the answers of the little children in their catechisms than by all the disputations which he had ever heard (Vccembecius, Oratie de Waldeflsibus et Albigensibus Christianis, 4).

After describing the inhabitants of the valleys of Fraissiniere, he proceeds:

The first distinguishing principle of the Waldenses bore on daily conduct, and was summed up in the words of the apostle: "We ought to obey God rather than men." This the Roman Catholics interpreted to mean a refusal to submit to the authority of the pope and the prelates. All of the early attacks against them contain this charge. This was a positive affirmation of the Scriptural grounds for religious independence, and it contained the principles of religious liberty avowed by the Anabaptists of the Reformation.

The second distinguishing principle was the authority and popular use of the Holy Scriptures. Here again the Waldenses anticipated the Reformation. The Bible was a living book, and there were those among them who could quote the entire book from memory.

The third principle was the importance of preaching and the right of laymen to exercise that function. Peter Wnldo and his associayes were preachers. All of the early documents refer to the practice of the Waldenses of preaching as one of their worst heresies, and an evidence of their insubordination and arrogance. Alanus calls them false preachers. Innocent III., writing of the Waldenses of Metz, declared their desire to understand the Scriptures a laudable one, but their meeting in secret and usurping the functions in preaching as only evil. They preached in the highways and houses, and, as opportunity afforded, in the churches.

They claimed the right of women to teach as well as men, and when Paul’s words enjoining silence upon the women was quoted, they replied that it was with them more a question of teaching than preaching, and quoted back Titus 2:3, "The aged women should be teachers of good things." They declared that it was the spiritual endowment, or merit, and not the church’s ordination which gave the right to bind or loose. They struck at the very root of the sacerdotal system.

To the affirmation of these fundamental principles the Waldenses, on the basis of the Sermon on the Mount, added the rejection of oaths, the condemnation of the death penalty, and purgatory and prayers for the dead. There are only two ways after death, the Waldenses declared, the way to heaven and the way to hell (Schaff, History of the Christian Church. V. Pt 1.502-504).

The Waldensian movement touched many people, through many centuries and attracted converts from many sources. Many Roman Catholics were won over and some of them doubtless brought some error with them. Moreover, the term Waldenses is generic, which some, having overlooked, have fallen into mistakes in regard to them. The name embraced peoples living in widely separate lands and they varied in customs and possibly somewhat in doctrines. There was a conference between the Poor men of Lombardy and the Waldenses. The Italian and French Waldensos probably had a different origin, and in the conferences they found that there were some differences between them. It is possible that some of the Italian Waldenses (so-called) practiced infant baptism (DbUinger, Sektengerchichte, II 52); There is no account that the French Waldenses, or the Waldenses proper, ever practiced infant baptism. As early as the year 1184 there was a union of the Poor men of Lyons, as some of the followers of Waldo were called, and the Arnoldists, who rejected infant baptism.

The Confessions of Faith of the Waldenses indicate that they did not practice infant baptism. There is a Confession of Faith. which was published by Perrin, Geneva, 1619, the date of which is placed by Sir Samuel Moreland, i D. 1120 (Moreland, History of the Churches of Piedmont, 30). That date is probably too early; but the document itself is conclusive. The twelfth article is as follows:

In 1544 the Waldenses, in order to remove the prejudice which was entertained against them, and to make manifest their innocence, transmitted to the king of France, in writing, a Confession of Faith. Article seven says of baptism:

Other writings of the Waldenses likewise convey no idea of infant baptism. There is a "Treatise concerning Antichrist, Purgatory, the Invocation of Saints, and the Sacraments," which Bishop Hurd makes of the thirteenth century. There is a passage which condemns the Antichrist since "he teaches to baptize children in the faith, and attributes to this the work of regeneration, with the external rite of baptism, and on this foundation bestows orders, and, indeed, grounds all of Christianity" (Moreland, Churches of Piedmont, 148).

A Catechism emanating from the Waldenses of the thirteenth century makes no allusion to infant baptism. It says that the church catholic, that is, the elect of God through the merits of Christ, is gathered together by the Holy Spirit, and foreordained to eternal life (Gilly, Waldensian Researches, I. lxxii. London, 1825), which is not consistent with infant baptism.

The Noble Lessons say: "Baptize those who believe in the name of Jesus Christ" (Moreland, Churches of Piedmont, 112).

There is a Liturgy, of great antiquity, which was used by the Waldenses. The Office contains no Directory for the baptism of children. Robinson says of it that it has not:

The Roman Catholics soon cams into conflict with the Waldenses on the subject of baptism. The Lateran Council, A. D. 1215, pointing to the Waldenses, declared that baptism "in water" was profitable as "well for children as adults" (Maitland, Facts and Documents, 499). There is a long list of such Roman Catholic authors. One of them said: "I paid great attention to their errors and defenses." Some of these authors are here quoteid.Enervinus of Cologne writes to St. Bernard a letter in which he says of the Waldenses:

Petrus Cluniacensis, A. D., 1146, wrote against them, and brought this charge:

Eckbert of Sebonaugh says:

Pictavius, A. D. 1167, says:

Ermengard, A. D. 1192, says:

Alanus, a monk of the Cistercian order, was a voluminous writer and his leaning and abilities obtained for him the title of Universalis. He died in the year 1201. He says that the Waldenses taught that:

Stephen de Borbone was a monk of the Dominican order. He died about the year 1261, but probably wrote the account here given about the year 1225. The manuscript of his book is in the Library of the Sorbonue and only a part of it is in print. He says:

Moneta, a Dominican monk, who wrote before the year A. D. 1240, says:

Rainerio Sacehoni, A. D. 1250, published a catalogue of the errors of the Waldenses. He says:

One of the Austrian Inquisitors, A. D., 1260, says:

David of Augsburg, A. D. 1256-1272, says:

A more influential line of contemporary witnesses could scarcely be found. "It is almost superfluous to point out the striking agreement between these teachings of the Waldenses," says Professor Vedder, "and the sixteenth century Anabaptists. The testimony is unanimous that the Waldenses rejected infant baptism" (American Journal of Theology IV. 448). If the Waldenses were not Baptists there is no historical proof of anything.

It is equally clear that, the form of baptism was immersion. This was, at the time, the practice of the whole Christian world. The great Roman Catholic writers affirm that immersion was the proper form of baptism. Peter the Lombard, who died A. D. 1164, declared without qualification for it as the proper act of baptism (Migne, CXCII. 335). Thomas Aquinas refers to immersion as the general practice of his day, and prefers it as the safer way, as did also Bonaventura and Duns Scotus. These were the great doctors of the Roman Catholic Church in the Middle ages. Mezeray, the French historian, is correct as to the form of baptism when he says: "In baptism of the twelfth century, they plunged the candidate into the sacred font, to show what operation that sacrament had on the soul" (Mezeray, Histoire de France, 288). And the contemporary writers, Eberhard and Ermengard, in their work "contra Waldenses," written toward the close of the twelfth century, repeatedly refer to immersion as the form of baptism among the Waldenses (Saee Gretscher, contra Waldenses. In Trias seriptorum contra Waldenses, Ingoldstadt, 1614; also in Max. Bibl. Patr. XXIV. And finally in Gretscher’s Works XII.) Wall also remarks of these people: "As France was the first country in Christendom where dipping of children was left off; so there first antipaedobaptism began." (Wall, The History of Infant Baptism, I. 480). They denied infant baptism and practiced dipping.

Mabillon, tlie great Roman Catholic historian, gives an account. at much this date, of an immersion which was performed by the pope himself, which occurred in the Church of St. John the Evangelist. It is said that the pope blessed the Water and

After the pope had asked the usual questions he immersed three and came up out of the baptistery, the attendants threw a mantle over his surplice, and he returned" (Mabillon, Annales ordinis sancti Benedicti, I. 43). Even the pope in those times practiced dipping.

Ever’ institution has its vicissitudes, and after progress comes decline. On the eve of the Reformation everything was on the decline—faith, life, light. It was so of the Waldenses. Persecution had wasted their numbers and had broken their spirit and tbe few scattered leaders were dazed by the rising glories of the Reformation. The larger portion had gone with the Anabaptist movement. Sick and tired of heart in 1530 the remnant of the Waldenses opened negotiations with the Reformers, but a union was not effected till 1532. Since then the Waldenses have been Pedobaptists.

The Reformed Reader Home Page  Copyright 1999, The Reformed Reader, All Rights Reserved