The Prophetic Faith of Our Fathers, vol. 1

III. Organization and Missionary Ministry

The Italian and French Waldenses, united during Waldo’s lifetime, did not long remain in one body. The French Waldenses regarded him as the founder of the whole sect, but the Lombards had a slightly different form of organization and retained their own ideas on the Eucharist—that it was invalid if administered by an unworthy priest. Further, they did not, as did the French, eschew manual labor. After an attempted reconciliation in a conference at Bergamo in 1218, the two groups went their separate ways for a long time. ²¹ PFF1 839.1

“The French Waldenses were still afraid of schism, for fear of the church they feared to cross the Rubicon Their brethren in Milan, on the contrary, had learned in a good school that conciliation was a snare. They could not consent to a protest without issue, and, they were not far from anticipating that separation which was to take place in the days of the Reformation ²² PFF1 839.2

1. INFLUENCE PENETRATES SURROUNDING COUNTRIES

In Italy they Waldensian witnesses against the corruptions of Rome were spread over the towns of Lombardy, and in Naples, Sicily, Genoa, and Calabria. They had regular correspondence with brethren in other countries. Waldensian believers were dispersed in not only Italy but Austria, Switzerland, Germany; Hungary, Poland, Moravia, and Bohemia. Their principal center, however, was at Milan. ²³ Later, after persecution increased, the center was in the Alpine valleys, for persecution did not become drastic them—until the beginning of the fourteenth century, and the worst came after the Reformation. ²⁴ PFF1 839.3

In view of the claims of the Waldenses to being the true church, with a valid ministry and organization, it is necessary briefly to survey the qualifications of that ministry, and the efficacy of that organization as it functioned in the valleys of northern Italy. PFF1 840.1

2. TRAINING SCHOOL IN SECLUSION OF PRA DEL TOR

The Waldensian ministers, or pastors, were called barbes, or barbas, which was a title of affectionate respect, originally meaning “uncle.” ²⁵ There was once a training center in Lombardy, but there remain to this day the traces of a school of the barbes at Pra del Tor, in Piedmont, behind the well—nigh inaccessible pass of the secluded Angrogna Valley, ²⁶ which served the threefold purpose of citadel, college, and meeting place of the annual synod. There the encircling mountains shut out the world, fostered habits of contemplation and study, and opposed everything soft and yielding. ²⁷ One of the old stone table tops around which the young missionary-pastors sat as they studied and transcribed the Word of God can still be seen by the visitor to Pra del Tor, as reproduced on page 838. And the old stone foundations of the ancient training school are still pointed out. There was also a large cavern in the mountainside, which sometimes served as a lecture room. PFF1 840.2

From this sanctuary, one of the most secluded spots of Europe, the intrepid young preachers sallied forth upon their sacred missions, crossing the Alps, the Apennines, and the Pyrenees to spread the evangelical message which afterward came to fruitage in the Reformation. ²⁸ This preaching undoubtedly paved the way for Huss, Luther, and Calvin. ²⁹ PFF1 840.3

3. WELL-ROUNDED TRAINING PRECEDES ORDINATION

These young men were painstakingly trained, with the Scriptures as their basis study and text. They were required to memorize whole Gospels and Epistles—particularly Matthew and John, some of the general Epistles and some from Paul, with parts of David, Solomon, and the prophets. ³⁰ Printing not yet being known, a part of their time was spent in laboriously copying portions of the Scriptures by hand, which they were later to distribute when they scattered over Europe as missionaries. Each transcribed copy must serve many, because of the difficult task of reproduction. PFF1 841.1

This period of instruction, occurring in the first two or three years, was followed by a similar period of retirement and further study, before they were set apart to holy ministry by the laying on of hands. ³¹ Not until then were they qualified to administer the Word and the sacraments. ³² During this period they were also instructed in Latin, their own Romance vernacular, and Italian; ³³ they likewise learned some trade or profession, so as to provide for their own wants, particularly when; traveling. ³⁴ PFF1 841.2

Many of these youth became proficient in the healing art, as physicians and surgeons. Morland throws an illuminating word on their combining of medical and missionary work, as well as on the breadth of their general training. PFF1 841.3

“Those Barbes who remained at home in the Valley., (besides their officiating and labouring in the work of the Ministry) took upon them the disciplining and instructing of the youth (especially those who were appointed for the Ministry) in Grammer, Logick, Moral Philosophy, and Divinity. Moreover the greatest part of them gave themselves to the study and practise of Physick, and Chirurgery (surgery); and herein they excelled (as their Histories tell us) to admiration, thereby rendering themselves most able and skilfull Physicians both of soul and booty. Others of them likewise dealt in divers Mechanick Arts, in imitation of St. Paul, who was a Tent-maker, and Christ himself.” ³⁵ PFF1 841.4

4. EMERGED TO FILL A MANY-SIDED MINISTRY

When their training was over, and after certification of character ³⁶—for only true men were to be consecrated to the office-they were set apart to the ministry by the imposition of hands, and any who later fell into gross sin were expelled from the church and the preaching office. ³⁷ Very few pastors were married; as a rule they were not, so as to be free for travel. ³⁸ PFF1 842.1

Sometimes these young barbes, after their training, entered the great universities of Europe to propagate quietly their evangelical truths, many being expert dialecticians. ³⁹ In their ministry they preached, visited the sick far and near, administered the two sacraments of baptism and the Lord’s supper, and instructed the children. In this they were assisted by laymen. In their communities they had a considerable number of schools. ⁴⁰ They also had a form of oral confession, for the comfort of those who sought their advice, but the Waldensian did not, like the priest, say, “I absolve thee,” but “God absolve thee from thy sins.” ⁴¹ The barbes served as arbiters in disputes, and disciplined the unruly, even to excommunication. ⁴² If problems could not be handled locally, they were brought before the synod. ⁴³ PFF1 842.2

In their public worship the congregation often prayed `in unison just before and after the sermon. ⁴⁴ They sang “hymns and paraphrases,” though most of their singing was outside of the church service. ⁴⁵ They used no prayers of the church except the Lord’s prayer. And the Bible was freely recited in the sermons of the barbes. PFF1 842.3

5. ANNUAL SYNOD DIRECTS ALL PASTORS AND MISSIONARIES

An annual synod, ⁴⁶ or general assembly, usually held in September, ⁴⁷ was composed of all the barbes available, with an equal number of laymen-sometimes as many as 150 each. A frequent place of meeting was the same secluded, mountain encircled valley of Angrogna. These synods were presided over by a general director, with the title of president or moderator, who was named at each synod. ⁴⁸ There was no hierarchal distinction, only the recognition of age, service, and ability. ⁴⁹ And they themselves chose the leaders who were to govern them. ⁵⁰ PFF1 843.1

At these synods young men were examined, and those that appeared qualified were admitted to the ministry. Those who were to travel to distant places or churches, usually by turn, were designated. As a rule these missions were for two years, but one did not return until another had taken his place. ⁵¹ Similarly, at the synod, changes of pastoral residence in the valleys or distant churches were made, the pastors commonly being changed or exchanged every two or three years. ⁵² The barbes never attempted important tasks without the advice and consent of their leaders. ⁵³ Regidors (elders) were chosen to collect alms and offerings, these being taken to the general synod for distribution, for the barbes serving as pastors were usually supported by voluntary contributions—that is, their food and clothing were supplied. ⁵⁴ Here also the condition of their various parishes was reported, and plans were laid for coming years, and assignments made for various posts. PFF1 843.2

6. ALL WERE MISSIONARIES TRAINED IN EVANGELISM

The Waldenses were evangelistic as well as evangelical. They were a missionary group, not only maintaining the light in their own mountain retreats, but carrying it throughout Europe. Each barbe was required to serve as a missionary, and to be initiated into the “delicate duties” of evangelism. This training was secured under the guidance of an older minister; burdened to train his younger associate aright. ⁵⁵ It was an old law of the church that before becoming eligible as a barbe to a home charge, a man should serve a term as missionary, and the prospect of possible martyrdom was ever set before him. PFF1 844.1

The missionaries visited scattered companies of Wa1denses; but their chief work was to evangelize. They spread out in every direction—into Italy, France, Spain, England, Germany, Bohemia, Poland, and even Bulgaria and Turkey. ⁵⁶ Their paths were marked with congregations of worshipers and with the stakes of martyrdom; we can trace their principal stations by` the, light of the blazing piles. ⁵⁷ PFF1 844.2

The Catholic, Bernard of Fontcaud bitterly complained that they “continued to pour forth, with daring effrontery, far and wide, all over the world, the poison of their perfidy.” ⁵⁸ Before the Inquisition closed in on them they engaged in public debates with the, Catholics. ⁵⁹ They were cast in heroic mold. PFF1 844.3

Later, they went forth, concealing their real mission under the guise of merchants, artisans, physicians, or peddlers of rare articles obtainable only at distant marts, such as silks or jewels. Thus they had opportunity to vend without money or price, the Word of God, always carrying with them portions of the Scriptures, usually their own transcriptions. The well-known story of distributing the Bible among the higher classes, in the guise of peddlers of jewels, comes to us from the Passau Inquisitor. ⁶⁰ The coarse woolen garments and naked `feet of the peddler were in sharp contrast to the priestly purple and fine linen. PFF1 844.4

Whittier has beautifully pictured the scene: PFF1 845.1

” ‘O lady fair, these silks of mine are beautiful and rare,-
The richest web of the Indian loom, which beauty’s queen might wear;
And my pearls are pure as thy own fair neck, with whose radiant light they vie:
I have brought them with me a weary way,—will my gentle lady buy?’
” ‘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 virtue shall not decay,
Whose light shall be as a spell to thee and a blessing on thy way!’” ⁶¹ PFF1 845.2