Waldensians
Waldensians | |
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Kingdom of Burgundy-Arles in the Holy Roman Empire (now France) | |
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The Waldensians, also known as Waldenses (
Waldensian teachings came into conflict with the
In some aspects the Waldensians of the Middle Ages could be seen as
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.[7][8] Another large congregation is the Evangelical Waldensian Church of Río de la Plata in Argentina, Paraguay, and Uruguay.[9][10]
Congregations continue to be active in Europe (particularly in the
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
Earlier documents that provide information about early Waldensian history include the Will of Stefano d'Anse (1187); the Manifestatio haeresis Albigensium et Lugdunensium (c. 1206–1208); and the Anonymous chronicle of Lyon (c. 1220). There are also the two reports written for the Inquisition by Reinerius Saccho (died 1259), a former Cathar who converted to Catholicism, published together in 1254 as Summa de Catharis et Pauperibus de Lugduno (On the Cathars and the Poor of Lyon).[14]
Teachings
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;
- A denial of purgatory as the "invention of the Antichrist";[15]
- The value of voluntary poverty;
- Perhaps, the
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
La nobla leyczon (The Noble Lesson), written in the Occitan language, gives a sample of the medieval Waldensian belief. Once it was believed that this poem dated between 1190 and 1240,[21][22] but there is evidence that it was written in the first part of the fifteenth century.[23] The poem exists in four manuscripts: two are housed at the University of Cambridge, one at Trinity College in Dublin, and another in Geneva.[24]
The Waldensians taught certain doctrines also held by the Catholic Church, but came into conflict with the Catholic Church by denying some of its sacraments or the manner in which they were performed; The earliest Waldensians taught the real presence of Christ in the Eucharist and affirmed the necessity of priests for the offering of the Mass.[25] However they denied the right of sinful priests to give the Eucharist.[26] 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.[1] The Waldensians observed the forty-day fast of Lent and practiced Friday abstinence.[27] Both Waldensian and Catholic sources, however, imply that the Waldensians rejected infant baptism, at least to some extent. This is seen from The Noble Lesson, which refers to Christ specifically calling to baptize those who believed, and Reinerius Saccho mentioning how the Waldensians believed that the "ablution which is given to infants profits nothing".[28][29][30] Thus there seems to have been an understanding among the Waldensians that infants could be saved without baptism.[26] They rejected confession to priests, the practice of venerating the saints, the use of oaths, secular courts and prayers for the dead.[31] They however accepted the Trinity,[32][30] and the earliest Waldensians staunchly defended the Eucharist.[25] Although they later, at least some of them, began to develop a more symbolic view of the bread and wine.[33][34]
Reinerius Saccho gave the following charges against the Waldensians:[28]
- 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[28]
The Waldensians were associated by councils and papal decrees with the Cathars; however they differed radically from them: the Waldensians never accepted Gnostic views, they did not reject the sacraments in total and did not believe in mysticism.[35] The Waldensians saw themselves as a "church within the Church", likely not going further, although they were accused of seeing the Catholic church as the Babylonian harlot.[36]
The Waldensians would, later in their history, adopt a number of doctrines from the
History
Origins
According to legend, Peter Waldo renounced his wealth as an encumbrance to preaching,[38][full citation needed] which led other members of the Catholic clergy to follow his example. Because of this shunning of wealth, the movement was early known as The Poor of Lyon and The Poor of Lombardy.[39]
Though arising to prominence in the twelfth century, some evidence suggests the existence of the Waldenses even before the time of Peter Waldo as early as 1100.[40] Pope Alexander in 1167 at the Third Council of the Lateran lamented the Waldenses as a "pest of long existence".[41][42] 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."[43] 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.[44]
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
In 1179, Waldo and one of his disciples went to Rome, where
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.[47]
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.[48] Waldo possibly died in the early thirteenth century, possibly in Germany; he was never captured, and his fate remains uncertain.[49]
Early Waldensians belonged to one of three groups:[50][not specific enough to verify]
- Sandaliati (those with sandals) 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
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.[60]
One school of thought attempts to associate Vigilantius with proto-Waldensians in the European Alps.[61]
Catholic response
The Catholic Church viewed the Waldensians as unorthodox, and in 1184 at the
In 1487 Pope
The theologian Angelo Carletti di Chivasso, whom Innocent VIII in 1491 appointed Apostolic Nuncio and Commissary conjointly with the Bishop of Mauriana, was involved in reaching a peaceful agreement between Catholics and Waldensians.[69]
Reformation
When the news of the
The Swiss and French Reformed churches sent William Farel and Anthony Saunier to attend the meeting of Chanforan, which convened on 12 October 1532. Farel invited them to join the Reformation and to emerge from secrecy. A Confession of Faith, with Reformed doctrines, was formulated and the Waldensians decided to worship openly in French.
The French Bible, translated by Pierre Robert Olivétan with the help of Calvin and published at Neuchâtel in 1535, was based in part on a New Testament in the Waldensian vernacular. The churches in Waldensia collected 1500 gold crowns to cover the cost of its publication.[70]
Massacre of Mérindol (1545)
Outside the Piedmont, the Waldenses joined the local Protestant churches in Bohemia, France, and Germany. After they came out of seclusion and reports were made of
The treaty of 5 June 1561 granted amnesty to the Protestants of the Valleys, including liberty of conscience and freedom to worship. Prisoners were released and fugitives permitted to return home, but despite this treaty, the Vaudois, with the other French Protestants, still suffered during the French Wars of Religion in 1562–1598.
As early as 1631, Protestant scholars began to regard the Waldensians as early forerunners of the Reformation, in a manner similar to the way the followers of John Wycliffe and Jan Hus, also persecuted by authorities, were viewed.
Although the Waldensian church was granted some rights and freedoms under French King Henry IV, with the Edict of Nantes in 1598, persecution rose again in the seventeenth century, with an extermination of the Waldensians attempted by the Duke of Savoy in 1655. This led to the exodus and dispersion of the Waldensians to other parts of Europe and even to the Western Hemisphere.
Piedmont Easter
In January 1655, the Duke of Savoy commanded the Waldensians to attend Mass or remove to the upper valleys of their homeland, giving them twenty days in which to sell their lands. Being in the midst of winter, the order was intended to persuade the Vaudois to choose the former; however, the bulk of the populace instead chose the latter, abandoning their homes and lands in the lower valleys and removing to the upper valleys. It was written that these targets of persecution, including old men, women, little children and the sick "waded through the icy waters, climbed the frozen peaks, and at length reached the homes of their impoverished brethren of the upper Valleys, where they were warmly received."[72]
By mid-April, when it became clear that the Duke's efforts to force the Vaudois to conform to Catholicism had failed, he tried another approach. Under the guise of false reports of Vaudois uprisings, the Duke sent troops into the upper valleys to quell the local populace. He required that the local populace quarter the troops in their homes, which the local populace complied with. But the quartering order was a ruse to allow the troops easy access to the populace. On 24 April 1655, at 4 a.m., the signal was given for a general massacre.
The Duke's forces did not simply slaughter the inhabitants. They are reported to have unleashed an unprovoked campaign of looting, rape, torture, and murder. According to one report by a Peter Liegé:
Little children were torn from the arms of their mothers, clasped by their tiny feet, and their heads dashed against the rocks; or were held between two soldiers and their quivering limbs torn up by main force. Their mangled bodies were then thrown on the highways or fields, to be devoured by beasts. The sick and the aged were burned alive in their dwellings. Some had their hands and arms and legs lopped off, and fire applied to the severed parts to staunch the bleeding and prolong their suffering. Some were flayed alive, some were roasted alive, some disemboweled; or tied to trees in their own orchards, and their hearts cut out. Some were horribly mutilated, and of others the brains were boiled and eaten by these cannibals. Some were fastened down into the furrows of their own fields, and ploughed into the soil as men plough manure into it. Others were buried alive. Fathers were marched to death with the heads of their sons suspended round their necks. Parents were compelled to look on while their children were first outraged [raped], then massacred, before being themselves permitted to die.[73]
This massacre became known as the Piedmont Easter. An estimate of some 1,700 Waldensians were slaughtered; the massacre was so brutal it aroused indignation throughout Europe. Protestant rulers in northern Europe offered sanctuary to the remaining Waldensians. Oliver Cromwell, then ruler in England, began petitioning on behalf of the Waldensians, writing letters, raising contributions, calling a general fast in England and threatening to send military forces to the rescue. The massacre prompted John Milton's poem on the Waldenses, "On the Late Massacre in Piedmont".[74] Swiss and Dutch Calvinists set up an "underground railroad" to bring many of the survivors north to Switzerland and even as far as the Dutch Republic, where the councillors of the city of Amsterdam chartered three ships to take some 167 Waldensians to their City Colony in the New World (Delaware) on Christmas Day 1656.[75] Those that stayed behind in France and the Piedmont formed a guerilla resistance movement led by a farmer, Joshua Janavel, which lasted into the 1660s.[76]
Revocation of the Edict of Nantes and the "Glorious Return"
In 1685
In the Piedmont, the cousin of Louis, the newly ascended
On 9 April, the Duke of Savoy issued a new edict, enjoining the Waldensians to put down their arms within eight days and go into exile between 21 and 23 April. If able, they were free to sell their land and possessions to the highest bidder.
Waldensian pastor Henri Arnaud (1641–1721), who had been driven out of the Piedmont in the earlier purges, returned from Holland. On 18 April he made a stirring appeal before an assembly at Roccapiatta, winning over the majority in favor of armed resistance. When the truce expired on 20 April, the Waldensians were prepared for battle.
They put up a brave fight over the next six weeks, but by the time the Duke retired to Turin on 8 June, the war seemed decided: 2,000 Waldensians had been killed; another 2,000 had "accepted" the Catholic theology of the Council of Trent. Another 8,000 had been imprisoned, more than half of whom died of deliberately imposed starvation, or of sickness within six months.
But about two or three hundred Vaudois fled to the hills and began carrying out a guerilla war over the next year against the Catholic settlers who arrived to take over the Vaudois lands. These "Invincibles" continued their assaults until the Duke finally relented and agreed to negotiate. The "Invincibles" won the right for the imprisoned Vaudois to be released from prison and to be provided safe passage to Geneva. But the Duke, granting that permission on 3 January 1687, required that the Vaudois leave immediately or convert to Catholicism. This edict led to some 2,800 Vaudois leaving the Piedmont for Geneva, of whom only 2,490 survived the journey.
Arnaud and others now sought help of the allied European powers. He appealed to
By 2 May 1689, with only 300 Waldensian troops remaining, and cornered on a high peak called the
The French pursued, but only a few days later a sudden change of political alliance by the Duke, from France to the League of Augsburg, ended the French pursuit of the Waldensians. The Duke agreed to defend the Waldensians and called for all other Vaudois exiles to return home to help protect the Piedmont borders against the French, in what came to be known as the "Glorious Return".[77]
Religious freedom after the French Revolution
After the French Revolution, the Waldenses of Piedmont were assured liberty of conscience and, in 1848, the ruler of Savoy, King Charles Albert of Sardinia, granted them civil rights.
Enjoying religious freedom, the Waldensians began migrating outside their valleys. By the time of
Waldensian scholarship also flourished in the nineteenth century. Copies of the Romaunt version of the Gospel of John were preserved in Paris and Dublin. The manuscripts were used as the basis of a work by William Stephen Gilly published in 1848, in which he described the history of the New Testament in use by the Waldensians.[81] The Waldensian College began training ministers in 1855, first in Torre Pellice. A few years later, the Waldensian College relocated to Florence and, in 1922, to Rome. Economic and social integration have eased acceptance of ethnic Waldensians into Italian society.[citation needed] Writers like Italo Calvino and politicians like Domenico Maselli and Valdo Spini are of Waldensian background. The church has also attracted intellectuals as new adherents and supporters and enjoys significant financial support from non-adherent Italians.
In 2015, after a historic visit to a Waldensian Temple in Turin, Pope Francis, in the name of the Catholic Church, asked Waldensian Christians for forgiveness for their persecution. The Pope apologized for the Church's "un-Christian and even inhumane positions and actions".[82]
Characteristics of the modern Waldensian Church
The present Waldensian Church considers itself to be a Protestant church of the Reformed tradition originally framed by Huldrych Zwingli and John Calvin.[46] It recognizes as its doctrinal standard the confession of faith published in 1655 and based on the Reformed confession of 1559. It admits only two ceremonies, baptism and the Lord's Supper.[46] Supreme authority in the body is exercised by an annual synod, and the affairs of the individual congregations are administered by a consistory under the presidency of the pastor.[46]
Over the centuries, Waldensian churches have been established in countries as far away from France as Uruguay and the United States where the active Waldensian congregations continue the purpose of the Waldensian movement. The contemporary and historic Waldensian spiritual heritage describes itself as proclaiming the Gospel, serving the marginalized, promoting social justice, fostering inter-religious work, and advocating respect for religious diversity and freedom of conscience.[11] Today, the Waldensian Church is member of the World Communion of Reformed Churches, the World Methodist Council, the Federation of Evangelical Churches in Italy, and the World Council of Churches.
Influence
The Waldensians were influences to the Zwickau Prophets who came out in support of believer's baptism.[83] The Waldensians also influenced some in the Bohemian reformation, especially Petr Chelčický.[84] Petr Chelčický was influenced by the Waldensians very early in his life, as there existed Waldensian congregations in the area of his birth.[85]
However, on the other hand, some Hussites rejected Waldensian doctrines, including Jacob of Miles.[84]
Appraisal by Protestants
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Some Protestants have considered the Waldensians to be the oldest Non-Catholic Christian community in Western and Central Europe, and the oldest Protestant denomination.[86][87][88] Early Protestants felt a spiritual kinship to the Waldensians and wrote positively about them. John Milton, for example, wrote in his sonnet "On the Late Massacre in Piedmont" of the 1655 massacre and persecution of the Waldensians.
It was once held that the Waldenses were first taught by Paul the Apostle who visited Spain and then allegedly traveled on to Piedmont. As the Catholic Church indulged in excesses in the time of Constantine (Roman Emperor from 306 to 337) – the account tells – the Waldenses held true to their apostolic faith of poverty and piety. These claims were discounted in the nineteenth century.[89]
There were also other claims that the Waldensians predated Peter Waldo's activities in the late twelfth century. In his A History of the Vaudois Church (1859),[90] Antoine Monastier quotes Bernard, abbot of Foncald, who wrote at the end of the twelfth century that the Waldensians arose during the papacy of Lucius.[91] Monastier takes Bernard to mean Lucius II, in office from 1144 to 1145, and concludes that the Waldenses were active before 1145. Bernard also says that the same Pope Lucius condemned them as heretics, but they were condemned by Pope Lucius III in 1184.[92]
Monastier also says that Eberard de Béthune, writing in 1210 (although Monastier says 1160), claimed that the name Vaudois meant "valley dwellers" or those who "dwell in a vale of sorrow and tears", and was in use before the times of Peter Waldo.
Waldensians feature in the theories of Baptist successionism and Landmarkism concerning an alleged continuous tradition of practices and beliefs from John the Baptist onwards.[93]
Some historical writers suggest Waldensian beliefs came from missionaries from the early church and that their history may have its origins in the apostolic age,
Still later,
Scholar Michael W. Homer links the belief in an ancient origin of the Waldensians to three seventeenth-century pastors, Jean-Paul Perrin of the Reformed Church of France and the Waldensian pastors Pierre Gilles and Jean Léger, who posited that the Waldensians were descendants of Primitive Christianity.[114]
Some authors[115][116] try to date a Reformation-era Waldensian confession of faith back into the Middle Ages in 1120 to assert their claim of doctrinal antiquity.[117] However, in the current historiography from the Waldensians themselves it is asserted that this confession was drafted in 1531.[118][119]
Protestant theology in Germany was interested in the doctrinal antiquity and apostolic continuity being expressed by the Waldensian faith. The high independence of the communities, lay preaching, voluntary poverty, and strict adherence to the Bible and its early translation through Peter Waldo have been credited to prove an ancient origin of Protestantism as the true interpretation of the faith. Mere anti-Catholic sentiments and controversies, for example in the
Waldensians by region
Italy
In 1848, after many centuries of harsh persecution, the Waldensians acquired legal freedom in the
The Waldensian church was able to gain converts by building schools in some of the poorer regions of Italy, including Sicily. There is still a Waldensian church in the town of
During the
After 1945, the
In 1975, the Waldensian Church joined the
The eight per thousand tax (Italian: otto per mille) introduced 1985 in Italy greatly helped the Waldensian community. The eight per thousand law allows taxpayers to choose to whom they devolve a compulsory 8 ‰ = 0.8% ('eight per thousand') from their annual income tax return. They may choose an organised religion recognised by Italy or a social assistance scheme run by the Italian State. While the Waldensians have only about 25,000 enlisted members, more than 600,000 Italians are willing to support the Waldensian community and its charitable works.[129] The ordination of women and, since 2010, the blessing of same-sex unions[130][131] are allowed.
South America
The first Waldensian settlers from Italy arrived in South America in 1856. From that date there have been several migrations, especially to Argentina, such as the town of
The Uruguayan town of Colonia Valdense, in the department of Colonia, is the administrative center of the Waldensian Evangelical Church of the River Plate. In 1969, the Church established a mission in Barrio Nuevo, which became a soup kitchen for Saturdays and Sundays, for 500 poor families. Missionary activity has led to the conversion of new people without Waldensian ancestry, who are called "new Waldensian".[133]
From Uruguay or directly from Italy, some Waldensian families also found a home in Brazil. There, they ended up joining the local Protestant churches.[134]
United States
Since colonial times there have been Waldensians who sailed to America, as marked by the presence of them in New Jersey and Delaware. Many Waldensians, having escaped persecution in their homelands by making their way to the tolerant Dutch Republic, crossed the Atlantic to start anew in the New Netherland colony, establishing the first church in North America on Staten Island in 1670.[135]
In the late nineteenth century many Italians, among them Waldensians, emigrated to the United States. They founded communities in New York City; Boston;
In 1853 a group of approximately 70 Waldensians, including men, women, and children, left their homes in the Piedmont Valleys and migrated to Pleasant Green, Hunter, and Ogden, Utah, after being converted to Mormonism by Lorenzo Snow. These Waldensians maintained their cultural heritage, while passing on their mixture of Mormon and Waldensian faiths to their descendants. Their descendants still consider themselves both Mormon and Waldensian, and have met occasionally over the many decades to celebrate both heritages.[138][139][140][141]
In 1906, through the initiative of church forces in New York City, Waldensian interest groups were invited to coalesce into a new entity, The American Waldensian Aid Society (AWS), organized "to collect funds and apply the same to the aid of the Waldensian Church in Italy and elsewhere ... and to arouse and maintain interest throughout the US in the work of said Church." Today, this organization continues as the American Waldensian Society. The American Waldensian Society recently marked its Centennial with a conference and celebrations in New York City.
By the 1920s most of the Waldensian churches and missions merged into the Presbyterian Church due to the cultural assimilation of the second and third generations.
The work of the American Waldensian Society continues in the United States today. The American Waldensian Society aims to foster dialogue and partnership among Waldensian Churches in Italy and South America and Christian churches within North America in order to promote a compelling vision of Waldensian Christian witness for North America. Thus, the American Waldensian Society makes public the contemporary and historic heritage to which Waldensian spirituality is committed: Tell the Story; Encourage "Crossings"; and Provide Financial Support.[142]
The best known Waldensian Churches in America were in New York, Monett, Missouri and in Valdese, North Carolina. The church in New York City was disbanded by the mid-1990s.[143]
The American Waldensian Society assists churches, organizations and families in the promotion of Waldensian history and culture. The society allies with those who work to preserve their millennial heritage among their descendants. For example, since 1968, the Old Colony Players in Valdese, North Carolina, have staged From This Day Forward, an outdoor drama telling the story of the Waldenses and the founding of Valdese.[137][144]
The Waldensian Presbyterian churches in the United States and the American Waldensian Society have links with the Italian-based Waldensian Evangelical Church, but, unlike the South American Waldensian communities, today they are independent institutions from the European organization.
Germany
Several thousand Waldenses fled from Italy and France to Germany.
Those who remained in Germany were soon assimilated by the State Churches (Lutheran and Reformed) and they are a part of various
Main parts of the Waldensian refugees found a new home in
Municipality names like Pinache, Serres (both now part of
The Waldensian community is active and has various associations maintaining the specific heritage and keep relationships with their counterparts in Italy and South America.[145][146][147][148] That includes as well a close watch on the ecumene, with the Waldensian-influenced theologians being more doubtful about a stronger cooperation with the Catholic Church than others.
See also
- Peter Waldo
- Arnoldists
- Czech reformers Hussitism
- Durand of Huesca (later re-converted to Catholicism), early Spanish follower of Peter Waldo
- Frederick Henry Snow Pendleton, Anglican protector who worked with the Waldensians in South America
- Henri Arnaud, a Waldensian writer, pastor, and soldier
- List of Italian religious minority politicians
- Lollards
- Proto-Protestantism
- Restorationism
- Waldensian Evangelical Church
- John Charles Beckwith
- Luserna San Giovanni
- Val Pellice
- Waldensian valleys
References
- ^ ISBN 978-0-19-826669-3.
- ^ a b Weber, N. (1912). "Waldenses". Catholic Encyclopedia. New Advent. Retrieved 28 January 2019.
The real founder of the sect was a wealthy merchant of Lyons who in the early documents is called Waldes (Waldo) ... On the feast of the Assumption, 1176, he disposed of the last of his earthly possessions and shortly after took the vow of poverty.
- ^ "A History of the Waldensians".
- ^ "Waldenses". Encyclopaedia Britannica. Retrieved 28 January 2019.
little is known with certainty about the reputed founder, Valdes (also called Peter Waldo, or Valdo). As a layman, Valdes preached (1170–1176) in Lyon, France
- ^ E. Cameron, Waldenses: Rejection of the Holy Church in Medieval Europe (Oxford, 2000), pp. 49–62
- ^ Cameron 2000, pp. 264–284
- ^ "Patto di integrazione globale tra le chiese metodiste e valdesi". Chiesa Evangelica Valdese – Unione delle chiese Metodiste e Valdesi. Archived from the original on 23 September 2015. Retrieved 23 March 2014.
- ^ "Per un patto tra la Chiesa Assemblee di Dio e la Chiesa valdese" (PDF). 20 September 2009. Archived from the original (PDF) on 23 September 2015. Retrieved 23 March 2014.
- ^ "Quienes somos – IEVRP" (in Spanish). Retrieved 9 April 2019.
- ^ "South America". www.waldensian.org. Retrieved 9 April 2019.
- ^ a b "American Waldensian Society". Retrieved 26 February 2014.
- ISBN 978-1-61904-906-2.
- ^ a b Pita, Gonzalo (2014). "Waldensian and Catholic Theologies of History in the XII–XIV Centuries: Part I". Journal of the Adventist Theological Society 25.2: 65–87.
- ^ "Medieval Sourcebook: Accusations against the Waldensians". Fordham University. Retrieved 26 February 2014.
- ^ Moreland, Samuel (1658). History of the Evangelical Churches of the Valleys of Piedmont. Henry Hills.
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- ^ "Philip Schaff: History of the Christian Church, Volume V: The Middle Ages. A.D. 1049–1294 – Christian Classics Ethereal Library". www.ccel.org. Retrieved 7 August 2022.
- ^ Inquisitor Reyenerious, A. D. 1250, and extracted by Allix (Chap. 22)
- ^ Morland, Samuel (1658). The history of the Evangelical churches of the valleys of Piemont : containing a most exact geographical description of the place, and a faithfull account of the doctrine, life, and persecutions of the ancient inhabitants ; Together, with a most naked and punctual relation of the late bloudy massacre, 1655 ; And a narrative of all the following transactions, to the year of Our Lord, 1658 . Princeton Theological Seminary Library. London : Printed by Henry Hills for Adoniram Byfield. p. 143.
- ^ Lawrence, Eugene (1876). Historical Studies. pp. 202–204.
- ^ Bosio, Enrico, "La Nobla Leyczon considérée au point de vue de la doctrine, de la morale et de l'histoire" (in French), Bulletin de la Société d'Histoire Vaudoise, no. 2 (dic. 1885), pp. 20–36.
- ^ TAYLOR, Daniel T. (1856). The Voice of the Church on the Coming and Kingdom of the Redeemer; Or, a History of the Doctrine of the Reign of Christ on Earth. Revised and Edited with a Preface by H. L. Hastings. Third Edition. p. 129.
- ^ Montet, Edouard, La noble leçon, texte original d'après le manuscrit de Cambridge, 1888, pp. 19–26.
- ^ Montet, Edouard, La noble leçon, texte original d'après le manuscrit de Cambridge, 1888, p. 19.
- ^ a b Alvarez, Sandra (15 November 2012). "The Eucharist and the Negotiation of Orthodoxy in the High Middle Ages". Medievalists. Retrieved 21 May 2023.
The earliest Waldensian sources show a strong belief in the presence of Christ in the Eucharist. They drew on Peter Lombards' "Sentences" to respond to the Cathars and explain how evil men could consume the Eucharist. Nothing here was heretical or deviated from Orthodoxy.
- ^ a b Schaff, Philip. "History of the Christian Church, Volume V: The Middle Ages. A.D. 1049–1294 – Christian Classics Ethereal Library". www.ccel.org. Retrieved 29 July 2022.
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- ^ ISBN 978-1-136-40513-6.
- ^ William, Jones. History of the Christian Church: From the Birth of Christ to the 18th Century. Delmarva Publications, Inc.
- ^ a b "Waldenses: Description, History, & Beliefs". www.britannica.com. Retrieved 22 January 2023.
- ^ "Waldenses | Description, History, & Beliefs | Britannica". www.britannica.com. Retrieved 22 January 2023.
- ^ "Philip Schaff: History of the Christian Church, Volume V: The Middle Ages. A.D. 1049–1294 – Christian Classics Ethereal Library". www.ccel.org. Retrieved 29 July 2022.
- ^ "Waldenses | Description, History, & Beliefs | Britannica". www.britannica.com. Retrieved 10 November 2023.
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- ^ Tuy, Lucas de (1613). Lucae Tudensis Episcopi scriptores aliquot succedanei contra sectam Waldensium: nunc primum in lucem editi cum prolegomenis et notis ... (in Latin). excudebat Andreas Angermarius. p. 54.
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- ^ Gretser, Jacob (1738). Opera omnia, antehac ab ipsomet auctore accurate recognita, opusculis multis, notis, et paralipomenis pluribus, propriis locis in hac editione insertis, aucta et illustrata, nunc selecto ordine ad certos titulos revocata (in Latin). p. 112.
- ^ a b Damstegt, Gerard (Autumn 2016). "Decoding Ancient Waldenses Names: New Discoveries". Andrews University Seminary Studies. 54 (2).
- ^ Goldast, Melchior (1607). Melchioris Haiminsfeldii Goldasti Rationale Constitutionum Imperialium, Autoschediasthen Sive Extemporale: In quo cum ipsis Constitutionibus argumenta dicuntur, tum Sacri Romani Imperii iura aduersus Caesaris Baronii Cardinalis Romani Annales elenchos praescribuntur (p. 78) (in Latin).
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- ^ Hering, Johann Gottfried (1756). Compendieuses Kirchen- und Ketzer-Lexicon: In welchem Alle Ketzereyen und Secten, und deren Urheber und Stiffter, von derer Apostel Zeiten her, wie auch die meisten geistlichen Orden angezeiget und beschrieben, darnebst auch viele zur Kirchen-Historie dienende Termini und Sachen angeführet und erklähret werden (in German). Fulde. p. 537.
- ^ Unattributed (1524). Waldensian prose tracts. IE TCD MS 260 (in Latin). France?: Dominique Vigneaux d’’Angrogne. pp. f.209 r.
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[...] returning to the region of the Alps, he [Vigilantius] found a body of Christians like-minded with himself; with these he gladly united, and laboured.
- ^ "Piedmontese Children Forced from their parents". The Wesleyan Juvenile Offering: A Miscellany of Missionary Information for Young Persons. X. Wesleyan Missionary Society: 108. October 1853. Retrieved 29 February 2016.
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- ^ Compare:
ISBN 9780857962553. Retrieved 17 February 2018.
The Waldensians eschewed the Cathars, who were busy in the same regions at the same time. While the Cathars were heretics, the Waldensians generally were not. Their real act of defiance was quietly to deny the existence of purgatory.
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- ^ Innocent VIII (1669). Id nostri cordis. Histoire générale des Eglises Evangeliques des Vallées du Piemont ou Vaudoises. Vol. 2. p. 8.
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- ^ "Bl. Angelo Carletti di Chivasso". Catholic Encyclopedia. Retrieved 30 April 2016.
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- ISBN 978-0-5212-4344-5.
- ^ James Dabney McCabe (1874). Cross and crown: or, The sufferings and triumphs of the heroic men and women who were persecuted for the religion of Jesus Christ. National Pub. Co. p. 66. Retrieved 16 November 2018.
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- ^ "Janavel". Regard.eu.org. Retrieved 26 February 2014.
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- ^ Giorgio Spini (1971), L'Evangelo e il berretto frigio (Storia del movimento evangelico in Italia, Vol. I), Claudiana, Turin
- ^ Watt, George B. (1941), Waldenses in the New World, Durham, North Carolina: Duke University Press
- ^ Bächstädt-Malan Camusso, Christian (2002), "Per Una Storia dell'Industria Dolciaria Torinese: il Caso Caffarel", p. 63, Doctoral thesis (Economics and Business), Universitá degli Studi di Torino
- ^ Gilly, William Stephen (1848). The Romaunt Version of the Gospel According to St. John... with an Introductory History of the Version of the New Testament, Anciently in Use Among the Old Waldenses... London: J. Murray.
- ^ "Francis asks forgiveness for Waldensian persecutions, killings". National Catholic Reporter. 22 June 2015. Retrieved 14 February 2021.
- ISBN 978-0-8108-7365-0.
- ^ ISBN 978-0-8018-7382-9.
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- ISBN 978-90-04-24337-8. Retrieved 10 March 2023.
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- ISBN 978-1-61097-970-2. Retrieved 10 March 2023.
- ^
Weber, N. (1912). "Waldenses". Catholic Encyclopedia. New Advent. Retrieved 28 January 2019.
The first Waldensian congregations, it was maintained, were established by St. Paul who, on his journey to Spain, visited the valleys of Piedmont ... In the nineteenth century, however, it became evident to critics that the Waldensian documents had been tampered with.
- ^ See also: Monastier, Antoine (1847). A History of the Vaudois Church from Its Origin: And of the Vaudois of Piedmont to the Present Day [Histoire de l'Église vaudoise, depuis son origine et des vaudois du Piémont jusqu'à nos jours] (translated from the French ed.). London: Religious Tract Society (published 1848). Retrieved 25 February 2019.
- ^ Monastier, Antoine (1859). A History of the Vaudois Church from Its Origin. London: Religious Tract Society. p. 58.
- ^
Weber, N. (1912). "Waldenses". Catholic Encyclopedia. New Advent. Retrieved 28 January 2019.
Pope Lucius III consequently included them among the heretics against whom he issued a Bull of excommunication at Verona in 1184.
- ^
ISBN 9780881461299. Retrieved 25 February 2019.
George Herbert Orchard (1796–1861), an English Baptist pastor in Bedfordshire ... sought to trace Baptist churches from the time of John the Baptist through such groups as the Montanists, Novationists, Donatists, Paulicians, Patarines, Petrobrusians, Arnoldists, Albigenses, Waldenses, Unitas Fratrum, Lollards, and Anabaptists. Thereby Baptist church successionism was added to the body of Landmark beliefs.
- ^ Lawrence, Eugene (1876). Historical Studies. p. 199.
- ^ Benedict, David (1813). A General History of the Baptist Denomination in America: And Other Parts of the World. Lincoln & Edmands, no. 53, Cornhill. p. 413.
- ^ Luc : d' Achery (1723). Spicilegium sive collectio veterum aliquot scriptorum qui in Galliae bibliothecis delituerant. Olim editum opera ac studio d. Lucae d'Achery, . (in Latin). National Central Library of Rome. p. 210.
- ^ Theileman van Braght (2009). Martyrs Mirror. Scottdale, Pennsylvania: Herald Press. p. 287.
- ^ Steven Blaupot ten Cate (1844), Geschiedkundig onderzoek naar den Waldenzischen oorsprong van de Nederlandsche Doopsgezinden, Amsterdam: Frederik Muller
- ^ Geschiedkundig onderzoek at the Internet Archive
- ^ Waller, John L. (1847). The Western Baptist Review "Were the Waldenses Baptists or Pedo-Baptists?. A. G. Hodges and Company, printers. pp. 30–32.
- ^ "Lateran 4 – 1215". Ewtn.com. Retrieved 26 February 2014.
- ^ Brian Tierney (1970), The Middle Ages, Volume 1, p. 223: Sources of Medieval History, New York, Alfred Knopf, quoted from S. R. Maitland (1832), History of the Albigenses and Waldenses
- ^ G. H. Orchard (1987), A Concise History of Baptists, p. 180, Texarkana: Bogard Press
- ^ Thomas Armitage (1988), A History of the Baptists, pp. 302–303, Watertown, Wisconsin: Baptist Heritage Press
- ^ Greg Wilson (1 September 1988). "Waldenses Were Independent Baptists". Landmark Independent Baptist Church. Retrieved 26 February 2014.
- ^ "waldenses confessions of faith". Baptistdocuments.tripod.com. Retrieved 26 February 2014.
- ^ Wylie, J. A. (1882). The History of Protestantism.
- ^ White, Ellen G. (1870). "Chapter 4: The Waldenses". The Great Controversy.
- ^ Dollinger, Johann (1890). Beitrage zur Sektengeschichte Des Mittelalters (in German) (2nd ed.). Munich. p. 661.
{{cite book}}
: CS1 maint: location missing publisher (link) - ^ Andrews, J. N. (1873). "Chapter 21–The Sabbath During the Dark Ages". History of the Sabbath.
- ^ Andrews, J. N. (1873). "Chapter 25: Sabbath Keepers During The Reformation Times From The Fifteenth To The Seventeenth Century". History of the Sabbath.
- ^ Audisio, Gabriel. The Waldensian dissent: persecution and survival, c. 1170 – c. 1570. Cambridge University Press, 1999. pp. 72–77
- ^ The first historian on the Waldensians, Gerolamo Miolo in his Historia breve et vera de gl'affari de i valdesi delle Valli (1587), explicitly stated that "Thus began the appellation of Poors of Lyon, also called Waldensians, Lyonists, insabbati, because they did not observe either the Sabbath nor any feasts." p. 84
- JSTOR 10.1525/nr.2006.9.4.005.
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- ^ Heinrich Gottlieb Kreussler (1830), Rückblicke auf die Geschichte der Reformation, oder, Luther in Leben und That: zur Erinnerung an die dreihundertjährige Augsburgische Confessions
- ^ similar in: F. Bender (1850) Geschichte der Waldenser [History is the Waldensians]
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Further reading
- Arnold, Eberhard (1984) The Early Anabaptists, Plough Publishing House ISBN 978-0-87486-192-1
- Audisio, Gabriel (2007), Preachers by Night The Waldensian Barbes (15th–16th Centuries), ISBN 978-90-04-15454-4
- Audisio, Gabriel (1999) The Waldensian Dissent: Persecution and Survival, c.1170–c.1570, Cambridge Medieval Textbooks. Cambridge: Cambridge University Press, ISBN 0-521-55984-7
- Bellito, Christopher M., (Ed.), A Companion to the Waldenses in the Middle Ages ISBN 9789004420410
- Bost, Ami (1848) History of the Bohemian and Moravian Brethren, pp. 4–5, Religious Tract Society of London
- Cameron, Euan (2001) The Waldenses: Rejections of Holy Church in Medieval Europe ISBN 978-0-631-22497-6
- Comba, Emilio (1978) History of the Waldenses of Italy, from their origin to the Reformation ISBN 0-404-16119-7
- Jones, William (1816), The History of the Waldenses: Connected with a Sketch of the Christian Church from the Birth of Christ to the Eighteenth Century (Vol. 2, 2nd ed.), London: Gale and Fenner
- ISBN 0-404-16140-5
- Sossi, Andrea (2010), Medioevo Valdese 1173–1315. Povertà, Eucarestia e Predicazione: Tra identità minoritaria e rappresentazione cifrata del rapporto tra l'uomo e l'Assoluto, UNI Service Editrice, Trento.
External links
- American Waldensian Society, North America
- Waldenses at Global Anabaptist Mennonite Encyclopedia Online
- The Waldensian Movement From Waldo to the Reformation