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The Waldenses​—Heretics or Truth-Seekers?

Updated: Jul 20

The Historical Context of the Waldenses


The 12th century C.E. was a tumultuous period in European history. The Roman Catholic Church held significant power, exerting control over both the spiritual and temporal realms. During this era, the common people lived in poverty and ignorance, often manipulated by a wealthy and corrupt clergy. Against this backdrop emerged a group known as the Waldenses, who stood out for their commitment to living according to the principles of the Bible.


The Emergence of the Waldenses


Origins and Early Leaders


The origins of the Waldenses, also known as the Vaudois in France, have been a matter of debate among historians. Catholic historians often assert that the Waldenses emerged suddenly at the end of the 12th century under the leadership of a Frenchman named Valdès or Waldo. However, many Protestant historians argue that the Waldenses were part of a continuous line of dissenters dating back to the time of Emperor Constantine in the fourth century C.E.


The Catholic perspective tends to downplay the presence of earlier dissenters before Waldo, suggesting that the Waldenses were an isolated phenomenon. In contrast, the Protestant view highlights the existence of numerous dissident groups before Waldo's time, suggesting that Waldo and his followers became a rallying point for these pre-existing movements.


Early Dissenters Before Waldo


Several notable figures opposed the prevailing doctrines of the Roman Catholic Church long before Waldo began his ministry. Bishop Agobard of Lyons (779-840 C.E.) criticized image worship, the dedication of churches to saints, and other practices not aligned with Scripture. Across the Alps in Turin, Italy, Bishop Claudius (d. 839 C.E.) condemned prayers to saints, the veneration of relics, and other traditions he viewed as contrary to the Bible. Claudius has been referred to as “the first Protestant reformer” due to his efforts to align church practices with Scriptural teachings.


In the 11th century, archdeacon Bérenger of Tours (d. 1088 C.E.) challenged the doctrine of transubstantiation, asserting that the bread and wine used in the Lord's Supper were symbolic rather than literally transformed into the body and blood of Christ. Bérenger's opposition to this doctrine led to his excommunication in 1050.


Peter of Bruys and Henry of Lausanne


In the early 12th century, Peter of Bruys and Henry of Lausanne emerged as prominent dissenters in France. Peter of Bruys, originally a priest, rejected several key doctrines of the Roman Catholic Church, including infant baptism, transubstantiation, and prayers for the dead. After being banished from the dioceses of the southern Alps, he continued preaching throughout southern France until his execution in 1140.


Henry of Lausanne, a monk, began his dissenting activities around 1101, criticizing church liturgy, the corrupt clergy, and the hierarchical system. He preached the Bible as the sole rule of faith and worship, gaining a following throughout southern France. Despite being imprisoned for life in 1148, his teachings continued to spread.



Waldo and the "Poor Men of Lyons"


Waldo’s Conversion and Ministry


Waldo, a wealthy merchant from Lyons, France, experienced a transformative spiritual awakening around 1170. After hearing the words of Jesus in Matthew 19:21, "If you want to be perfect, go sell your belongings and give to the poor and you will have treasure in heaven, and come be my follower," Waldo decided to devote his life to following Christ's teachings. He distributed his wealth to the poor, provided for his family, and commissioned the translation of the Bible into the vernacular language of his region.


Waldo began preaching in the streets of Lyons, attracting a group of followers who also committed themselves to a life of poverty and evangelism. They became known as the “Poor Men of Lyons.” Their activities soon drew the ire of the local clergy, leading to their excommunication by Pope Lucius III in 1184 and their banishment from Lyons.


The Spread of Waldensian Teachings


The persecution of the Waldenses led to their dispersal across Europe. As they fled, they continued to preach the Bible, spreading their teachings throughout southern France, the Alpine regions, and beyond. They often encountered and joined forces with other dissident groups, creating a network of Bible-oriented believers who opposed the doctrines and practices of the Roman Catholic Church.


By the beginning of the 13th century, Waldenses could be found in various parts of Europe, including eastern and northern France, Flanders, Germany, Austria, and Bohemia. Despite facing intense persecution, they persisted in their mission to teach the Bible in the vernacular and live according to its principles.



The Beliefs and Practices of the Waldenses


Commitment to the Bible


The central tenet of the Waldensian faith was the primacy of the Bible as the sole source of religious truth. They believed that the Scriptures should be accessible to all people in their native language, a conviction that led Waldo to commission translations of the Bible. This emphasis on the Bible set them apart from other contemporary heretical groups, whose beliefs were often influenced by non-Christian philosophies.


The Waldenses rejected numerous Roman Catholic doctrines and practices that they viewed as unscriptural. These included image worship, transubstantiation, infant baptism, purgatory, the worship of Mary, prayers to saints, the veneration of the cross and relics, deathbed repentance, confession to priests, Masses for the dead, papal pardons and indulgences, priestly celibacy, and the use of carnal weapons. They also opposed elaborate church buildings, considering the Roman Catholic Church to be "Babylon the Great, the mother of the harlots" (Revelation 17:5).


Preaching and Evangelism


The Waldenses were dedicated to preaching the “good news” of the Bible. They traveled in pairs, teaching from farm to farm and from house to house, emulating the early Christians described in Acts 8:1-4. They emphasized the teachings of the Sermon on the Mount and the Model Prayer, focusing on the kingdom of God as the primary objective (Matthew 6:10, 33).


In their preaching, the Waldenses maintained that any Christian man or woman with sufficient knowledge of the Bible was authorized to preach. They celebrated the Memorial of Christ’s death once a year, using bread and wine as symbols, and believed that Jesus was the only intermediary between God and man. This rejection of the Roman Catholic sacramental system, particularly the Mass, was a significant point of contention with the Church.



The Persecution of the Waldenses


Early Persecution and Inquisition


The Waldenses faced severe persecution from both the Roman Catholic Church and secular authorities. Pope Innocent III's crusade against the Cathars and Albigenses in 1209 also targeted the Waldenses, leading to widespread violence and death. The Inquisition, established in 1229, further intensified the persecution, employing torture and execution to suppress Waldensian beliefs.


Fleeing to the Alps and Beyond


Many Waldenses sought refuge in the high mountain valleys of the French and Italian Alps, where they established communities that survived for centuries. Others fled to different countries, spreading their teachings and forming new congregations. Despite the constant threat of persecution, the Waldenses continued to preach and live according to their understanding of the Bible.



The Legacy of the Waldenses


Influence on the Protestant Reformation


The Waldenses played a significant role in the history of Christian dissent, laying the groundwork for later movements such as the Protestant Reformation. Their emphasis on the authority of the Bible and the rejection of unscriptural doctrines influenced reformers like Wycliffe, Huss, and Luther.


In the early 16th century, the Waldenses joined the Protestant Reformation, adopting many of its principles and practices. This merger helped to preserve and spread Waldensian teachings, contributing to the broader movement for religious reform.


Preservation of Biblical Truth


Although the Waldenses did not fully break free from all the false doctrines of the Roman Catholic Church, they made significant strides in their quest for biblical truth. Their efforts to translate and teach the Bible in the vernacular were pioneering achievements that laid the foundation for future translations and Bible study.



The story of the Waldenses is a testament to the enduring power of the Bible and the importance of seeking truth, even in the face of persecution. Their commitment to living according to the Scriptures, despite tremendous opposition, serves as an inspiration for all who strive to follow Jehovah’s Word. The legacy of the Waldenses continues to influence the Christian faith, reminding believers of the value of Scripture and the necessity of standing firm in the truth.


How Does John Milton’s Sonnet 18 Reflect the Historical and Theological Significance of the Waldensian Massacre?


Historical Context: The Waldensian Persecution


In 1655, the Waldensians, a Protestant group residing in the Piedmont region of Italy, faced brutal persecution under the orders of the Duke of Savoy. This event, known as the Massacre of the Waldensians, saw thousands of men, women, and children subjected to unimaginable horrors simply for their faith. The Waldensians, who had long maintained a commitment to biblical Christianity and resisted the doctrines of the Roman Catholic Church, became targets for their refusal to conform.


This massacre drew widespread condemnation from Protestant communities across Europe. One such response came from John Milton, a leading Puritan poet and intellectual, who penned Sonnet 18, also known as "On the Late Massacre in Piedmont." Milton's sonnet is a heartfelt cry for divine justice and a poignant lament for the suffering of the Waldensians.


Milton's Sonnet 18: A Cry for Justice


Milton's sonnet begins with an appeal to JHVH, invoking a sense of righteous anger and divine justice:


"Avenge, O Lord, thy slaughtered saints, whose bones Lie scattered on the Alpine mountains cold."


This opening line immediately sets the tone of the sonnet, emphasizing the brutal reality faced by the Waldensians and calling upon Jehovah to act on behalf of His people. The imagery of bones scattered across the mountains starkly illustrates the extent of the massacre, evoking a visceral response from the reader.


The sonnet continues:


"Even them who kept thy truth so pure of old, When all our fathers worshiped stocks and stones, Forget not: in thy book record their groans Who were thy sheep and in their ancient fold Slain by the bloody Piemontese that rolled Mother with infant down the rocks."


Here, Milton highlights the faithfulness of the Waldensians to the pure truth of Scripture, contrasting their devotion with the idolatry of their persecutors. By referencing the worship of "stocks and stones," Milton draws a parallel to the biblical condemnation of idolatry, reinforcing the righteousness of the Waldensians' cause. The mention of the "ancient fold" alludes to their historical continuity as a community dedicated to preserving biblical Christianity.


Theological Implications: Faithfulness Amid Persecution


Milton's sonnet reflects a deep theological conviction that the suffering of the Waldensians is not in vain. He calls on Jehovah to "avenge" the slaughtered saints, affirming the belief that God is just and will ultimately bring retribution upon those who commit such atrocities. This appeal to divine justice resonates with numerous biblical passages that emphasize God's role as the avenger of His people (Romans 12:19; Deuteronomy 32:35).


Moreover, Milton's reference to the Waldensians as "thy sheep" underscores their identity as God's chosen people, echoing the imagery used by Jesus in the New Testament to describe His followers (John 10:11-16). This depiction not only reinforces the innocence of the victims but also their steadfast faith in the face of persecution.


Historical-Grammatical Interpretation: Understanding Milton's Allusions


To fully appreciate Milton's sonnet, it is essential to apply the Historical-Grammatical Method of interpretation, which seeks to understand the text in its original context and intended meaning. Milton's allusions to biblical themes and imagery are deliberate, designed to evoke a strong emotional and theological response from his readers.


For instance, the mention of "bones" and "groans" calls to mind the vivid descriptions of suffering found in the Psalms, where the psalmist often laments the plight of the righteous (Psalm 22:14-17; Psalm 6:6). By drawing on these familiar biblical references, Milton connects the Waldensians' suffering to the broader narrative of God's people throughout history, who have often faced persecution for their faithfulness.


Additionally, Milton's sonnet reflects the eschatological hope found in Scripture, where the ultimate vindication of God's people is assured. The cry for Jehovah to "avenge" the slaughtered saints echoes the sentiments expressed in Revelation 6:9-10, where the souls of the martyrs call out for justice. This forward-looking perspective reinforces the belief that God's justice will prevail, even if it is not immediately apparent.


Literary Analysis: Poetic Structure and Rhetorical Devices


Milton's use of the sonnet form—a 14-line poem with a specific rhyme scheme and meter—serves to concentrate the emotional and theological impact of his message. The tightly structured nature of the sonnet allows Milton to convey a powerful, focused plea for divine intervention.


Throughout the sonnet, Milton employs vivid imagery and rhetorical devices to enhance the emotional weight of his words. The juxtaposition of "mother with infant" against the brutality of being "rolled...down the rocks" starkly contrasts innocence with violence, highlighting the barbarity of the massacre. This use of contrast serves to intensify the reader's sense of outrage and sorrow.


Milton's choice of words, such as "slaughtered," "bones," and "groans," evokes a somber and mournful tone, appropriate for the subject matter. The sonnet's rhythmic structure, combined with these poignant word choices, creates a compelling and memorable piece that resonates deeply with readers.


The Waldensians' Legacy: Faith and Resilience


The Waldensians' commitment to maintaining the purity of biblical Christianity in the face of severe persecution is a testament to their faith and resilience. Their suffering and Milton's subsequent lament highlight the enduring struggle between true Christian faith and external oppression.


While Milton's sonnet focuses on the specific event of the Piedmont massacre, it also serves as a broader commentary on the nature of persecution and the unwavering faith of those who endure it. The Waldensians' example encourages believers to remain steadfast in their convictions, even when faced with adversity.


In examining the historical and theological significance of the Waldensian massacre and Milton's sonnet, it becomes clear that this event is not merely a tragic footnote in history but a powerful reminder of the cost of faithfulness. The Waldensians' legacy, preserved through Milton's poignant poetry, continues to inspire and challenge Christians to hold fast to the truth of Scripture, regardless of the consequences.


Scriptural Reflections: Suffering and Divine Justice


The theme of suffering and divine justice permeates both Milton's sonnet and the broader biblical narrative. The Bible consistently teaches that God's people will face persecution but also assures them of His ultimate justice and vindication.


In Matthew 5:10-12, Jesus proclaims, "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you." This passage affirms the blessedness of those who endure persecution for their faith, promising them a heavenly reward.


Similarly, in Romans 8:35-37, the apostle Paul writes, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, 'For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.' No, in all these things we are more than conquerors through him who loved us." Paul emphasizes that despite the trials and persecutions believers may face, they are ultimately victorious through Christ.


These scriptural reflections underscore the theological foundation of Milton's sonnet, reinforcing the belief that divine justice will prevail and that the suffering of the righteous is not in vain.


Conclusion: A Continuous Call for Justice


Although Milton's sonnet does not offer a conclusion or summary, its powerful message remains clear: the call for divine justice in the face of persecution is timeless. The historical events surrounding the Waldensian massacre and the subsequent poetic response by Milton serve as a poignant reminder of the enduring struggle for religious freedom and the unwavering faith of those who endure persecution for their beliefs.


In reflecting on Milton's sonnet and the historical context of the Waldensian massacre, Christians today are reminded of the importance of steadfastness in their faith and the assurance of God's ultimate justice. The legacy of the Waldensians and Milton's poetic lament continue to inspire and challenge believers to hold fast to the truth of Scripture, even in the face of adversity.


Through a detailed examination of the historical, theological, and literary aspects of John Milton's Sonnet 18, we gain a deeper understanding of the significance of this event and its enduring impact on the Christian faith. The sonnet stands as a testament to the resilience of the Waldensians and the unwavering commitment to biblical truth that has characterized true Christianity throughout the ages.


About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).


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