A Tradition Without Geneology

Nathan Barker continues his bizarre obsession with the Waldenses in his latest effort. He solidifies his position among the many revisionist historians who have tried in vain to show a direct, unbroken line of succession from Jesus to the Waldenses of the 12th Century. That he selectively quotes various secondary sources from extremely biased authors is no surprise to me; however, it is truly remarkable that in all of his "research", he mentions not once the work of prominent Waldensian Emilio Comba, who was a professor at the Waldensian Theological College in Florence, Italy. After all, what better source of information on this group than members of it in the first place? In 1889 A.D. Comba wrote an exposition on the origins and history of the Waldenses in his book History of the Waldenses of Italy, in which he makes statements which directly contradict what Nate imagines about them.

He begins his book by describing the confusion that has been associated with the origins of the group, part of "fables and traditions picked up at hap-hazard" which led to a "thick cloud that overhung that people's origin and early days". His warning that "flatterers are more to be feared than assailants" is completely lost upon Nate, who would spare no amount of energy desperately trying to twist the truth to support his apostolic fantasy with a near-total disregard for facts even worse than those who were hostile to the Waldenses were. Comba wrote in his preface:

"The former [flatterers] would have it credited or imagined that the Waldenses are of a patriarchal age - of great duration; that they are apostolic in name and in fact, but barren withal; that they had an existence, but always in the cradle; that they did not live with all the word implies, but slept for three, seven, or even ten centuries! It is quite possible to conceive that such an uneventful existence - if such could be - might well have passed unnoticed; what we deny is that such an existence was possible.

Comba goes on to say in his preface that he will examine the facts and perhaps gives a preview of his eventual conclusion when he writes, "and, after all, if we find the antiquity of the Waldenses to be less far reaching than has been supposed, it is none the less grand and venerable". He even admits, contrary to Nate, that "we shall find the first authentic source appearing with Waldo, and the disciples whom tradition has called by his name."

We know from Scripture that Christianity began in and around Jerusalem from Jesus' earthly ministry and Pentecost, and then spread out from there on Christ's command to "go therefore and make disciples of all nations" (Mt 28:19). Yet, Comba states that the Alps, that mountain range bordering France, Switzerland and Italy are "the birthplace of the Waldenses" (1) This is even in contrast to Broadbent who claimed that the Waldenses fled from somewhere else to the Alps in the First Century.

There is a famous quote, most often attributed to the Inquisitor Reinerius, which relates his assessment of what the Waldenses believed: "...for some say that it dates back to the time of [pope] Sylvester; others to the time of the Apostles..." Many revisionist historians have triumphantly pounced upon this quote in support of their futile cause as if it proves something, but Comba points out what should already be obvious:

"The writer in no wise affirms that the Waldenses date back to a period anterior to Waldo; he simply states that some claim that they do. As for himself, he believes in no such thing. His mode alone of expressing himself indicates this, whilst the fact becomes evident as he goes on to give his opinion as to the origin of the Waldenses." (4)

In other words, he was merely relaying what some say about their beliefs - he most certainly was not offering any proof thereof, nor was he endorsing such a belief. In fact, Comba points out that there is no mention of Waldenses through history until the 12th Century such as Bernardus Fontis Calidi, Peter Vallis Cernaii, and others, such as Eberhard of Bethune who was one of the first to give a description of them in 1160 A.D., writing, "Some of them call themselves Vallenses because they live in the vale of sorrows or tears" (Monastier, A History of the Vaudois Church, 58. London, 1848). In all, Comba asserts that even the earliest commentary on the Waldenses "make no allusion to any pretension on their part to reach back through history to the early days of the Church" (6). Comba goes on to quote the Inquisitor Moneta who astutely pointed out at that time the total lack of historical record:

"We shall plainly see, if we inquire into their origin, that they are not the Church of God. Indeed, their existence dates but a little way back; because, according to every evidence, their origin goes back to Waldo, a citizen of Lyons, who opened the way for them some eighty years ago. Therefore, they are not the successors of the primitive Church; therefore, they are not the Church of God. Will they attempt to assert that their mode of thought is of a date prior to Waldo? If so, let them prove it by some testimony. But that is impossible. If they be descendants of Waldo let them tell us whence he himself was descended. If they say that they are begotten of God, of the Apostles, and of the Gospel, we answer: God is merciful only through his minister, according to these words, 'Whosoever sins ye remit, they are remitted unto them.' Therefore, they can have been remitted to Waldo only through the instrumentality of a minister. Who may that minister be? Have they the three ecclesiastic orders? They reply that they have. Then I ask: From whom do they hold them? Who is their bishop? If they answer: Such an one, I ask: By whom was he ordained? If they say: He was ordained by a certain person, I ask again: Who ordained this certain person? Following them up in this way, they are compelled to go back to Waldo. Then we ask: From whom did he hold orders? If they say that he took them unto himself, it is clear that they are at variance with the Apostle, who writes: 'and no man taketh this honour unto himself, but he that was called of God, as was Aaron'. Will they say that Waldo holds orders directly from God? If they do, they will not be able to prove it by the testimony of the Scriptures. Some have claimed that Waldo was ordained by the community of his brethren, and the first to reason in this way was a certain heresiarch, beolonging to the order of the 'Poor of Lombardy' - a pervert doctor called Thomas. They may say, perhaps, that their congregation and that of the Roman Church are one, both Holy and Catholic; although divided into two sections, one of which, the Roman Church is that of the wicked; and the other, the Waldensian community, that of the righteous. But this is contradicted by the fact that the existence of such a community, from the time of Sylvester to that of Waldo, cannot be demonstrated. (8)

Of course, this Catholic monk had an obvious agenda which was to discredit the Waldensian followers, but Comba recognizes two important things. First, he quotes that the monk rightly points out that the sinful behavior of a leader does not mean the Church is itself wrong:

"They say that the Church of God declined in the days of the blessed Sylvester. Let us see: How do they know that to be the case? In cannot be proved by any testimony, and therefore they are obliged to be silent. A wicked life does not prevent a minister from being efficacious in his office; and even though Sylvester had been sinful and wicked, are we bound to conclude that in him the Church had fallen?" (8)

Second, to the objection that Moneta's words are suspect because he's Catholic, he answers "that is not exactly so" (8). He points out that Moneta was one of many professional inquisitors (inquisitors, by the way, who were not the murderous butchers those ignorant of history try to portray them as) who had heard Waldensian testimony thousands of times, and whose reports were unanimous "and that their object is to direct the members of the Inquisition in the examination and refutation of heretics" (9)

"Indeed, in this case, one can hardly see what they could gain by concealing acknowledged facts. The Waldenses were there to produce such facts, if there be any that indicate an ancient origin, prior to Waldo. They did not do so, and this is an important point. The first forefathers of the Waldensian Church were quite as anxious as anybody to appeal to apostolic tradition, unpractised, but unforgotten. They cherished the thought of reviving it again; this cannot be doubted; but nowhere do we read that, on either side of the Alps, they claimed upon historical gound an origin anterior to that of Waldo." (9)

Comba goes on to state that in the year 1218 the Waldenses held a conference with their Italian brethren the Poor of Lombardy, and that the name they chose was the Valdesians or, Associates of Valdes (Valdes = Waldo); together they formed the Valdesian Society: "In their debates, not the slightest allusion is found to a time anterior to Waldo. To him as the leader and founder of the institution, more than one question was referred. He was the leader then according to the avowal of these early Valdesians." (9)

It is easy to see that initially the Waldenses were simply trying to institute reform within the Catholic Church because they believed that "the sanctity of the Church declined" (10), where "eight centuries after Constantine, there arose a man named Peter". (10). This is proven when Comba points out that what was primitive about the Waldensian belief was not unique or unprecedented in history:

"Such is the primitive tradition of the Waldenses with regard to their origin. It springs from general tradition, floating in the minds of men for generations. It took root in Lombardy during the XIV century, and only later, as we shall see further on, did it make its appearance in the valleys of the Alps. Moreover, it has no reference to the isolated existence of any particular religious sect, and not even to their creeds: but solely to the vow of poverty, which Waldo certainly did not invent, but merely re-established. The testimony of the primitive Waldenses does not, when it is well authenticated, differ materially from that of their [Catholic] judges." (10)

At least Emilio Comba, unlike Nate, is honest in his assessment. He confesses to the overwhelming "element of vagueness" as well as the "imaginary personage" placed next to Sylvester as the one who retained the true gospel. He admits that the "tradition concerning their origin had already begun to degenerate." (10), leaving "but a tradition without genealogy" - a tradition confiscated by the men of the Reformation which continues to this day in inveterate revisionists like Nate. He also clears up the confusion regarding the Leonists, confirming that "the disciples of Waldo were so named because they came from Lyons." (11).

In summary, Comba concludes that the portrayal of the Waldenses as part of a direct, literal, unbroken succession is "only a fable" (12), that "in a limited sense their antiquity may be admitted; but Waldo is the source, properly so-called, and therefore with him the narrative must commence." (pg 12) Finally, he gives up and tries to claim that it doesn't matter anyway:

"The Waldensian Church does not need, in order to render herself glorious, that her historical period should be preceded by a sort of mythical era, dating back from the time of the Apostles. It seems to us sufficiently worthy of respect, even though it be descended from a simple layman of Lyons, whose piety, moderation, and courage may be held up as an example to all. To have brought the Gospel to light again, three centuries before the Reformation, and to have preserved it ever since with heroic faithfulness, in the midst of persecution and torture, seems to us sufficiently lovely to restrain us from embellishing that undeniable fact by associating with it a long period regarding which there is no certainty. Now, we have the positive fact of Waldo; why should not that suffice so long, at least, as it cannot be proved that the Waldenses existed before him?"

Conclusion
That great Greek orator, Demosthenes, once wrote, "Nothing is easier than self-deceit. For what each man wishes, that he also believes to be true."

Sadly, Nate seems to so desperately want the Waldenses to be the link in the 2x2 apostolic chain he's looking for that he's willing to compromise the truth, even when it directly contradicts him and even when it's written by a Waldensian (also dealt with elsewhere on PTO - see Waldensians in Their Own Words) He's operating under the assumption that if you repeat a lie often enough it will become true. He has deceived himself with his wishful thinking and by doing so, works to deceive others.

Excerpts taken from Emilio Comba's book History of the Waldenses of Italy (London, Truslove & Shirley, 7 St. Paul's Churchyard: 1889) 1978 reprint.

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