III. Waldensian Statements of Belief
1. WALDENSES HELD CARDINAL DOCTRINES
The Waldenses held firmly to: (1) the absolute authority and inspiration of the Scriptures; (2) the trinity of the Godhead; (3) the sinful state of man; (4) free salvation by Jesus Christ; (5) faith working by love. These points could not have been considered heretical; indeed, some of their enemies admitted their orthodoxy. But the Waldenses operated on certain basic principles which inevitably brought them into conflict with the churchly authorities: (1) the duty to preach, regardless of ecclesiastical regulation; (2) the authority and popular use of the Scriptures in the language of the people; (3) the right of laymen, and even women, to teach; (4) the denial of the right of a corrupt priest to administer the sacraments. They also rejected oaths, the death penalty, and some of them purgatory, prayers for the dead, the invocation of saints, and similar practices. They seem to have varied on the question of the real presence, the number of the sacraments, and infant baptism.PFF1 867.2
2. DIFFICULTIES IN DETERMINING DOCTRINES
The differences in the accounts that have come down to us are traceable not only to actual variations among the scattered Waldenses in different times and places but also to the fact that much of our information comes from the reports of their enemies, because most of the Waldensian writings were destroyed: And some Catholics undoubtedly confused them with, other, heretics. The viewpoint and purpose of each Catholic writer must be taken into account in evaluating such records of Waldensian beliefs and practices, as well as the fact that some of the information was extracted from ignorant, frightened, and sometimes tortured witnesses.PFF1 867.3
3. WALDENSIAN CONFESSIONS OF FAITH
The beliefs of the Waldensians should be found best expressed in their confessions of faith, but those which we have leave much to be desired. The confession dated 1120 by Morland and Leger, is really much later. The second that he prints is undated; the only other dated before the Reformation is the one presented to King Ladislaus of Bohemia in 1508, but it is given in a later form, as “amplified,” in 1535.PFF1 867.4
The confession labeled “1120” affirms belief in the Apostles’ Geed, the’ Trinity, the canonical Scriptures (which are listed), God the Creator, justification through Christ our “Advocate, Sacrifice, and Priest,” the resurrection and the judgment, rejection of purgatory as invented by Antichrist, and of other human inventions (such as saint worship, the mass, and other ritual practices), the two sacraments only, and subjection to civil rulers. According to Perrin and Muston, it was really derived from Morel, the envoy whose consultation with the Protestant leaders has been mentioned, and whose original statement of belief will be quoted in full in this chapter PFF1 868.1
Morland’s Confession of 1508 and 1535 comprises a statement of beliefs, and the reason for the separation from Rome, representing not the old-line Waldenses of Italy, but the “Waldensian Brethren” or “Picards,” Bohemian Brethren whose founders had received ordination from a Waldensian bishop. PFF1 868.2
(1) The canonical Scriptures the rule of faith; (2) the catechism, based on the Decalogue and the Apostles’ Creed; (3) the Holy Trinity; (4) sin; (5) repentance; (6) justification by faith ` in Christ; (7) faith and works; (8) the true church scattered throughout the nations, menaced by Antichrist; (9) a ministry preaching by precept and example, duly ordained; (7,0) the Word of God the basis of faith; (11) sacraments invalid without inward quickening of the Holy Spirit; (12) baptism, including children; (13) the Eucharist in both kinds, Christ’s body and blood respectively; (14) the power of the church; (15) the rejection of those human traditions which obscure the glory of Christ; (16) obedience to the secular power ordained to govern political and temporary affairs; (17, 18) repudiation of saint worship and fasts; (19) celibacy and marriage equally meritorious; (20) probation only in this life; no purgatory PFF1 868.3
Specifically concerning the Antichrist of prophecy, article 8 states:PFF1 869.1
“That Antichrist, that man of sin, doth sit in the Temple of God, that is, in the Church, of whom the Prophets, ‘and Christ and His Apostles foretold, admonishing all the godly, to beware of him and his Errours, and not suffer themselves to be drawn aside from the Truth.” PFF1 869.2
4. LETTER OF 1218 STATES BELIEFS
The earliest dated Waldensian document which discusses their beliefs is a Latin letter, the Rescriptum, written by the Lombard Waldenses to brethren in Austria giving an account of the council at Bergamo in 1218, when the Poor Men of Lyons’ and the Poor Men of Lombardy agreed to disagree about Waldo, church organization, and the Eucharist. This document reveals the fact that although neither disputed the change of the bread and wine to the body and blood of Christ, the Italians were more evangelical and less conservative than the Poor Men of Lyons, for they demanded a minister with a pure life as a condition of the validity of the sacrament, whereas the Lyonnais relied on the words of consecration; the Lombards gave less importance to baptism, particularly of children, and they held that a Pan should not leave his wife (to become a traveling pastor) without mutual consent. PFF1 869.3
5. CATHOLICS LIST “ERRORS” OF WALDENSIAN TEACHINGS
We shall be driven to Catholic sources to find comprehensive lists of Waldensian teaching One document of 1398 shows the Austrian Waldenses as repudiating ninety-two points of Catholic doctrine and practice, including the following items:PFF1 869.4
They believe that their authority to preach comes from God alone, not the pope or any Catholic bishop.PFF1 870.1
They believe that they are the representatives and legitimate successors of the apostles of Christ.PFF1 870.2
They condemn the Roman church because from the time of Pope Sylvester it had and held possessions.PFF1 870.3
They believe that the Blessed Virgin and the other saints in the homeland are so occupied with joys that they can think nothing about us, that they cannot intercede for us, that they are not to be invoked, honored, observed.PFF1 870.4
They deny purgatory and dismiss as of no account vigils, masses, prayers, and alms for the dead, the kissing of relics, pilgrimages, indulgences, and excommunications.PFF1 870.5
They believe that the pope is the head and origin of all heretics and that all Catholics are heretics.PFF1 870.6
They believe that there is no superior sanctity in consecrated buildings, holy water, blessed palms, ashes, candles, et cetera.PFF1 870.7
They reject oaths; they denounce kings, princes, et cetera, for judicial homicide, and the pope for sending Crusaders to fight the Saracens.PFF1 870.8
These articles are held by the heresiarchs that is, the Waldensian ministers, but by their believers more or less according to their capacity. PFF1 870.9
6. WALDENSIAN TEACHINGS AT TIME OF FIRST CONTACTS WITH REFORMATION
At the time of contact with the Reformers, Barbe Morel’s letter to Oecolampadius (I 530) furnishes a short but comprehensive statement of Waldensian belief:PFF1 870.10
“With regard to our articles of beliefs, we teach our people, as well as we can, the contents of the twelve articles of the Symbol, called the Apostle’s [sic] Creed, and every doctrine deviating from it is looked upon by us as heresy. We believe in a God in three persons; we hold that the humanity of Christ is created and inferior to the Father, who wished by means of it to redeem mankind; but we admit at the same time that Christ is both very God and very man. We hold also that there is no other mediator and intercessor with God than Jesus Christ. The Virgin Mary is holy, humble, and full of grace; the game with the other saints; and they await with her in heaven the glorification of their bodies at the resurrection. We believe that, after this life, there is only the place of abode of the elect, called paradise, and that of the rejected, called hell. As for purgatory it was invented by anti-Christ, contrary to truth, therefore, we reject it. All that are of human inventions—such as Saints’ days, vigils, holy water, fasts on fixed days, and the like, especially the mass-are, as we think, an abomination in the` sight of God. We believe the sacraments to be the signs of a sacred things or a visible figure of `an invisible grad, and that it is good and useful for the faithful sometimes to partake of them, if possible; but we believe that, if the opportunity to do so be lacking, a man may be saved nevertheless. As I understand it, we have erred in admitting more than two sacraments. We also’ hold’ that oral confession ii useful,’ if it be observed without distinction of time and, for the purpose o£ comforting the sick, the ignorant, and those who seek our advice, according to the Scriptures. According lo’ out rule; charity ought to proceed as follows:—First, everyone ‘must love God, above 4a11 creatures, ‘even more than his own soul; then his soul more than all else; then his neighbour’s soul more than his own life; then his own life more than that of his neighbour; finally, the life of his neighbour more than his own property.” PFF1 870.11