The Prophetic Faith of Our Fathers, vol. 1

IV. The “Noble Lesson” Epitomizes the Waldensian Faith

Though a poem of 479 lines, in rhythmical verse like that of the troubadours, the Noble Lesson was equivalent to a confession of faith, of evangelical heritage, handed down from former generations., It was evidently written for reading its church assembly, because it begins with “Hear, Brethren, a Noble Lesson.” The word for “lesson” is leycon, from lectio, the Latin word meaning “a reading, in assembly.” ²⁹ It could have been composed only by those who knew the genius of true Christianity in contradistinction to the errors of Rome, to which it makes reference. PFF1 871.1

“O Brethren, give ear to a noble Lesson. PFF1 872.1

We ought always to watch and pray, PFF1 872.2

For we see the World nigh to a conclusion. PFF1 872.3

We ought to strive to do good works, PFF1 872.4

Seeing that the end of this World approacheth. PFF1 872.5

There are already a thousand and one hundred years fully accomplished, PFF1 872.6

Since it was written thus, For we are in the last time:” ³⁰ PFF1 872.7

In its scope the Noble Lesson may be summarized as setting forth the Trinity, the fall of man, redemption through divine grace, free will, the unchangeable character of the Decalogue, the. incarnation, crucifixion, resurrection, and ascension of Christ, the descent of the Holy Spirit, the Scriptures, the ministration of the Word, and the day of judgment. ³¹ It holds essentially what was taught by the apostolic church before the Waldensians, and what the Reformers taught after them. It is a connecting link between the two. Leger calls it an epitome of the (old and New Testaments. ³² And Allix says, “I defy the impudence of the Devil himself to find therein the least shadow of Manicheism.” ³³ PFF1 872.8

1. POEM INDICATES TWELFTH-CENTURY LIMITS

The Noble Lesson was composed in the local Romaunt dialect of the Alps, not that of the Lyonnais, and because of its clear language, says Muston, it must have been written by the inhabitants of the mountains, not by strangers. He places its composition between the utmost limits of 1100 and 1190, and therefore rules out Waldo’s disciples-for in 1100 they were not in existence, and 1190 was but six years after their banishment from Lyons in 1184 ³⁴ too short a time to master a new language, for the Noble Lesson is recognized as one of the masterpieces of the time ³⁵ PFF1 872.9

That the Nobly Lesson dates from the twelfth century is indicated by the lines: PFF1 873.1

“There are already a thousand and one hundred years fully accomplished, Since it was written thus, For we are in the last time.” ³⁶ PFF1 873.2

Scholars state that this dating line—“a thousand and one hundred”—is a genuine part of the text, and no interpolation. The eleven hundred years is not the principal question, but the starting point of the period. Some have taken it as beginning with the Christian Era, and thus ending in A.D. 1100; ³⁷ but others think it is to be computed from the time of John’s first epistle, when the expression, “It is the last time” (1 John 2:18), was written. This would bring the beginning date some sixty years after the cross, and terminate the period about 1190, or perhaps 1200. In any event, in the twelfth century or immediately after the end of it, eleven complete centuries had run out, from whichever starting point. ³⁸ PFF1 873.3

These two lines are interesting in view of the fact that Joachim makes a similar statement twice in his Expositio. He says that “already more than a thousand years have passed since the blessed John said `Little children, it is the last hour.’” ³⁹ Evidently he, writing in the latter part of the twelfth century, reckoned the writing of First John as late in the first century. If our Waldensian poem was written at the end of the twelfth century, the same starting point would give an interval of approximately 1100 years. In the light of this similarity to Joachim’s expression, it would be interesting to know whether there was any contact, or a common source. PFF1 873.4

Comba points out—although he does not seem to know of these Joachim statements—that the end of the twelfth century was a most logical time for our poet to expect the approach of the end, for the expectation was abroad at that time, and Joachim himself looked to the year 1200 as a significant date. ⁴⁰ That is why Comba thinks this date is correct, and discounts the critics’ attempt to make the line read “a thousand and four hundred.” True, one manuscript at Cambridge reads four hundred, but two have one hundred, and the fourth, with the erasure, cannot be read as four as was supposed, nor as anything at all, says Chaytor. And Comba explains the four hundred as a reasonable error for a later copyist. ⁴¹ PFF1 873.5

2. INTERNAL EVIDENCES FOR DATING

Corroboration of this self-dating of the Lesson for the twelfth century by certain rather decisive internal evidences has been offered—of language, idiom,—versification, theological sentiment, and historical fact. By purely literary criteria, according to Raynouard, it stands the test ⁴²—dialect, style, and form of verse. It employs certain terms, as for example baron for nobility, fellon for wicked, hostal for house, and saragins [saracens] ⁴³ for barbarian, corresponding to the language and contemporary writings in the Piedmontese section at the time. There has been much discussion of the language. PFF1 874.1

The phrase “all the cardinals” is another evidence mentioned by Faber. The name and office had long existed, but not a college of cardinals with the power of electing the pope. That was first instituted by Nicholas II (1059-1061), ⁴⁴ and so had been in vogue about forty years when the twelfth’ century began. There is also reference to “Jews and Saracens”—the term “Saracens” at that time being frequently applied to gentiles, for in the eleventh and twelfth centuries the Saracens were the unbelievers par excellence in the current vocabulary. PFF1 874.2

There are, furthermore, certain conceptions and historical facts of the century that are evaluated in detail by Elliott and Faber, ⁴⁵ for example: The persecutions mentioned—plunder and imprisonment, and not primarily torture and death—of such a character that they fit the twelfth and thirteenth centuries but not later centuries. The first bull against the Waldenses was only issued by Pope Lucius III in 1184. And the deferring, by Catholic neighbors, of confession to the priest until the deathbed, was a habit that could scarcer have existed after the Fourth Lateran Council in 1215, wherein annual confession, at least, is enjoined. ⁴⁶ The concept of Antichrist as someone yet to come is different from the amplified and clarified picture in the treatise on Antichrist, which portrays him as already here. Similarly, Gills mentions the practice of reading the Scriptures in the vernacular, which evidently had not yet been forbidden in general. ⁴⁷ James 1, king of Aragon and count of Provence, in 1213 prohibited the circulation of the books of the Old and New Testaments translated in the Romaunt. ⁴⁸ Then came, the general, ecclesiastical prohibition of Toulouse, in 1299. PFF1 874.3

The twelfth—and thirteenth—century idea of the imminent end of the world and the approaching day of judgment is reflected in the Noble Lesson. We have seen how Joachim stirred ups the expectation of the end of the age to come soon after 1200, with a period in which Antichrist would prevail over the saints for a brief time. PFF1 875.1

3. ILLUSTRATIVE EXCERPTS FROM THE “NOBLE LESSON.”

Three excerpts must suffice, though the whole should be read. The poem declares that after the apostles certain teachers who “showed the way of Jesus Christ” had continued, “even to the present time”—without any suggestion of a rediscovery or revival. Here also the Valdenses are mentioned by name. These evangelical protestors were marked out for persecution and reviled under the term Vaudes: PFF1 875.2

“They say, that such a person is a VAUDES [in the Romaunt: Ilh dicon qu’el es Vaudes], and is worthy of punishment: and they find occasion, through lyes and deceit, to take from him that which he has gotten by his just labour.” ⁴⁹ PFF1 876.1

The great apostasy is dated from Sylvester, with its spurious offers of pardon. Thus:, PFF1 876.2

“All the Popes that have been from Sylvester down to the present one, and all the Cardinals, and all the Bishops, and all the Abbots, even all such put together, have not so mush power as to be able to pardon a single mortal sin. It is God alone who pardons; and who other can do it.” ⁵⁰ PFF1 876.3

Then as to Antichrist, the hearer is admonished to “be well advised when Antichrist shall come; to the intent that we may give no credence either to his doings or to his sayings.” ⁵¹ And on the last things: PFF1 876.4

“Many sins and great wonders shall be from this time forward to the day of judgment. The heaven and the earth shall burn; and all the living shall die. Then all shall rise again to an ever-enduring life: and every building shall be laid prostrate. Then shall be the last judgment, when God shall separate His people.” ⁵² PFF1 876.5

Can there be some significance in Antichrist’s being referred to in the future tense about the year 1200? In view of Joachim’s teaching concerning the momentous events to be expected between 1200 and 1260, there might be. But if so, the hint of a future Antichrist is not the only interpretation of that symbol found among the Waldensians. PFF1 876.6