Forerunners of the Franciscans: The Waldenses

FORERUNNERS OF THE FRANCISCANS: THE WALDENSES Medieval scholastics pointed out that "natura non vadit per saltum." And the modern historian further observes that neither do great men and movements develop "per saltum." Like life itself, movements — and the men who make them — cannot be understood except in terms of organic growth. Unfortunately, this medieval aphorism has been thoroughly disregarded by most students of the important 13th century movement inaugurated by Francis of Assisi. Some writers acknowledge, in a general way, that the 12th century confraternities, the Béguines and the Humiliati, for example, had organizations which in many ways resembled the Franciscan Order. Few, however, have paused to investigate the significance of this resemblance.1 Mere chance similarity might imply that the Franciscan movement was not subject to the natural laws of generation and growth. More often, however, physiognomic resemblance suggests an organic development — a "blood" relationship. In the following pages I undertake such an investigation. Although it goes into some detail, the examination is limited to a study of the 12th century Waldenses who so closely resembled the Franciscans of the early 13th century. Without attempting to measure the influence which the Poor Men of Lyons had on the followers of St. Francis, I wish to outline some of the parallels existing between the two groups and show that the similarity is not entirely fortuitous. The Waldenses derive their designation from the name of their founder, Waldo, a wealthy merchant of Lyons.2 Later sources refer to 1 A check of English literature in the field of Franciscana bears this out. Of the better known works only Vida D. Scudder's The Franciscan Adventure (New York: Dutton, 1931) gives more than cursory attention to the 12th century movements. Most works touching on the problem, are of a popular nature and discuss it only in general terms. A work which, to judge by the title, sounds more promising is E. S. Davidson's Forerunners of St. Francis (Boston, 1927). 2 In the following sketch of Waldo's life and conversion I have followed E. Comba, History of the Waldenses of Italy from their Origin to the Reformation , trans, from revised edition by T. E. Comba (London: Truslone & Shirley , 1889). Information on the medieval sources is found in P. Melia, The Origin, Persecutions and Doctrine of the Waldenses from Documents, many now the first time collected and edited (London: Jos. Tooney, 1870), and S. R. Maitland, Facts and Documents Illustrative of the History, Doctrine and Rites of the Ancient Albigenses and Waldenses (London: C. J. Rivington, 1832). 133 134B. MARTHALER him as Peter, the name he is reported to have assumed at the time of his "conversion." His personal history and the story of his religious development must be pieced together from 13th century documents not always reliable, and seldom sympathetic to the Waldenses. Details are furnished principally by: 1) the Chronicon universale anonymi Loudunensis, written about 1220 by a Premonstratensian monk of Laon ; and 2) the Tractatus de Septem donis Spiritus, a work of the Inquisitor, Stephen of Bourbon, O. P. (d. 1262). The anonymous chronicler of Laon tells how Waldo heard an itinerant ballad singer recite the popular legend of St. Alexis who abandoned his bride at the altar in order to take a vow of poverty and make a pilgrimage to the East. Disturbed by the story, Waldo consulted a theologian to find the surest path of salvation, for he wished to follow the perfect way. The theologian answered in the words of the Gospel, "If thou wüt be perfect, go, sell what thou hast and give to the poor, and thou shalt have treasure in heaven; and come take up thy cross and follow me." (Matt. XIX, 21.) Waldo acted promptly. He made over the real estate to his wife ; turned a part of his money back to those from whom he had acquired it, and left some to the nuns of Fontrevrault to whom he entrusted the care of his two daughters. The remainder, a sizeable amount, he distributed to the poor. After he had disposed of his last earthly possessions he took a vow of poverty. According to E. Comba this happened in 1173...