The Vaudois of Piedmont: A Visit to Their Valleys

by J. N. Worsfold

But the most interesting proof of the existence of evangelical resistance to popish corruption is that afforded by the conduct of Claude, bishop of the metropolitical see of Turin, and in such close proximity to those valleys whose history we are considering.

Claude, bishop of Turin, was a native of Spain, and so incidentally brings to mind the remembrance of the fact that Spain, too, had upon her soil in days gone by those who loved "to worship God in sincerity and truth." He was chosen by Louis the Meek for the bishopric of Turin, on the ground of his scriptural piety and evangelical eloquence. Being attacked by Jonas, bishop of Orleans, and others, he defended himself with great ability; and in reply to the charge that he was seeking to establish a new sect, he answers, "I, who remain in the unity of the Church, and proclaim the truth, aim at forming no new sect; but, as far as lies in my power, I repress sects, schisms, superstitions, and heresies; I have combated, overthrown, and crushed them, and, by God's assistance, I shall not cease to do so to the utmost." These words of Claude, "I repress sects," seem clearly to imply that in the diocese of Turin disaffection to Romish innovation had a recognized existence, and definite, though not of necessity an independent, organization; and that Claude, standing firm upon the platform "of the faith once delivered to the saints" as the true centre of unity, was attaching to himself all those whose principles were analogous to the ancient church of the valleys. And I think we may fairly assume that the fifteen years' episcopate of so distinguished a prelate must have given a great assistance to that portion of his people who sought "to stand in the old ways." Indeed the Marquis de Beauregard, in his Historic Memoirs, expressly states that this bishop had a great number of adherents, that they were anathematized by the pope, persecuted by the lay princes, chased from the open country, and so forced to take refuge in the mountains, where they have kept their ground from that time, always checked, but always endeavouring to extend themselves. (Vol. ii. p. 50.)

After the time of Claude, however, the connection of the church in the valleys with that to which it originally belonged became probably less and less distinct, owing to the more decided growth of corruption and the extension of papal influence, so that, as regards the greater portion of Europe, primitive faith and practice was submerged by papal superstition and tyranny. Therefore about this time, as appears from the Waldensian book entitled Antichrist, the church of the valleys entered on what we call its second epoch, and became isolated as regards organization, though not as regards doctrine, from the earlier church. This epoch may be regarded as reaching down to about the seventeenth century. I fix upon this date because of the remarkable providence which befell the Vaudois Church in 1630.

This was none other than a pestilential visitation brought into the valleys by the French troops, who were at this time occupying the valleys. By this terrible plague some ten thousand of the Vaudois perished, including twelve pastors. Only three pastors being now left, application was made to Geneva for assistance, and pastors being sent from thence introduced a polity which was Presbyterian rather than Episcopalian. Still the marked deference to authority, the succession of the ministers elected by their predecessors from time to time, the orderly administration of the sacraments, the use of the creeds and of a liturgy, the entire absence of any protest against the orders of the ministry customary in the early church, while so much is so pointedly said respecting corruptions of doctrine, clearly sustain the inference that the Waldensian Church adapted herself to the form of organization adopted by the reformed churches of the continent not from choice, but from such a concurrence of circumstances as completely vindicates her from any wilful departure from the traditions of her earlier history.

It was at this time also, and from the circumstance that the pastors supplied from Geneva could only officiate in the French tongue, that the French language was used in worship.

This brings me to notice the organization of the Waldensian Church as it now exists, and has existed for the last two hundred years. The full and formal confession of faith is that which was agreed upon by the synod of 1655, and confirmed in the years 1839 and 1855.

The Evangelical Waldensian Church, in its widest sense, embraces all those churches whom God in His mercy has condescended to preserve from time immemorial, and subject to numberless persecutions in the valleys of the Italian Alps. It also includes those churches which have been more recently added. As regards organization, the Waldensian is subdivided into parishes, and is governed by means of a general assembly of the parish, a consistory, synod, and table.

The general assembly of the parish is composed of all the members of the church, being men who are twenty-five years of age. To this assembly belongs (a) the nomination of the pastors; (b) the deputies to synod; (c) the elders and deacons; (d) the initiative of any proposal for altering the constitution of the church.

It is always presided over by the pastor, or, in his unavoidable absence, by a member of the consistory chosen for the purpose.

The Consistory is composed of the pastor, who presides, the elders, and the deacons, the last of whom have only a deliberative vote. Its functions are to provide for the spiritual wants of the parish, and also the poor and sick; to assist in the distribution of the elements at the administration of the Holy Communion; to nominate the teachers and superintend the schools, either wholly or in association with the communal council; also to administer church discipline; distribute parochial charities and funds for religious purposes. On this behalf each consistory appoints its own treasurer.