# Remarks In Regard To The Distinction Of The People Called Albigenses Or Waldenses.

13th century (source section) · Historical source

Source: Martyrs’ Mirror. Original heading: REMARKS IN REGARD TO THE DISTINCTION OF THE PEOPLE CALLED ALBIGENSES OR WALDENSES.

Century of containing source section; exact event date not assigned

I deem it necessary here, to insert a caution,
which I desire that it be borne in mind wherever
the Albigenses and Waldenses (who are introduced
as witnesses of our faith) are spoken of, namely,
that we here speak only of such people as, besides
the confession of their and our most holy faith respecting
the points necessary to salvation, were
opposed to war, and willingly and patiently, as defenseless
sheep of Christ appointed for the slaughter,
entered the path of death through manifold torments
inflicted upon them by the enemies of the
faith, to the glory of God, the edification of their
neighbor, and the salvation of their own souls.

It is true, that in ancient histories mention is made
of people who, though improperly, were called
Waldenses or Albigenses, who resisted, yea slew
their enemies; but of such we do not speak here,
indeed, all of whom there is reason so to think, we
would positively pass by.168

It must also be observed here, that the princes
who had taken the defenseless Albigenses and Waldenses
under their protection, and even their soldiers,
were sometimes (through sheer ignorance)
called Albigenses or Waldenses, simply because
they protected them. However, of these we do not
here speak, but only of those who, according to
their confession, lived peaceably and meekly under
their protection.

That many of them dwelt, as defenseless sheep,
under the government of such princes, and that on
this account war was sometimes waged by their
enemies against these princes, so that one had to
suffer with the other, is evident from the accounts
of the ancients; however, we have, to the utmost of
our ability, distinguished them; so that as far as we
know, not one of those whom we have mentioned
as martyrs, had any part or lot with revenge, much
less with war.

In addition to this, I will briefly adduce from ancient
writers, for the benefit of the truth-seeking
reader, several arguments, showing that the Waldenses
and Albigenses dwelt defenselessly and in all
quiet under the protection of their magistracies;
and that in consequence of this, said magistrates
were also called Waldenses and Albigenses, and
war waged against them; who, when they resisted,
were the cause that it was said that the Albigenses
or Waldenses had resisted, yea, actually fought.

First Argument.—Abraham Mellinus, from Innocent
III., epist. 84, states: That the Pope, through
letters, as well as legates, gave orders, throughout
France, to the ecclesiastics as well as the seculars,
to exterminate the Albigenses; however, Raymond,
count of Toulouse had already taken upon him to
defend the Albigenses. For this reason Pope Innocent
wrote to the Archbishop of Narbonne, and to
other bishops, abbots, and prelates, and among
these especially to Radulph, canon of Narbonne,
and also to the abbots of the great valley, and of
Cisteaux, that they should speak to the count and
persuade him to persecute the heretics (that is, the
Albigenses); but, if he should reject their counsel,
that they should excommunicate him; both of which
took place. Second book, fol. 449, col. 1.

Second Argument.—Chassanion states: That
shortly after the departure of the count of Toulouse
and the King of Aragon, the abbot of Cisteaux, first
legate of the Pope, sent the bishop of Toulouse in
France, to preach the crusade against Count Raymond,
and to instigate the whole world against him
and his country, saying that he rebelled against the
(Roman Catholic) church, and protected all the
heretics (namely, the Albigenses) that were within
his territory. Chassan. Hist., lib. 3, cap. 10.

Third Argument.—The legate of the Pope summoned
Raymond, count of Toulouse, to Arles, indicating
that his case (namely, his protecting the
Albigenses) would be considered there. When he
294came, several articles by which he was to be governed
were laid before him; one of which was: That
he should expel from his territories all the heretics
(namely, the Waldenses, who lived quietly and
peaceably under him), together with their adherents,
friends, and kindred. Also: That he should
deliver up into the hands of the Legate, and Count
Montfort, all those whom they should name to him
(namely, those who professed the same belief), that
they might do with them according to their pleasure;
and this within one year. Chassan., Hist. Alb.,
lib. 3, cap. 9, 10. A. Mell., fol. 455, col. 1.

Fourth Argument.—Robert of Auxerre concludes
his Year-book with the papal excommunication
against Raymond, count of Toulouse, whose territory
was given as a prey to all who wished: because
he was found (says the writer) to extend favor and
assistance to the heretics (the Albigenses and Waldenses),
and was, therefore, declared a renegade of
the faith and an open enemy of the (Roman) church.
Chron. Altiss., A. D. 1211, Deceased A. D. 1212.

Who does not see that this Count was excommunicated
simply because he permitted these so-called
heretics, termed Albigenses and Waldenses,
to live under him? on account of which his whole
territory was given for a prey.

Fifth Argument.—In the year 1212 the city of
Penne, or Pene, in the territory of Aix la Chapelle,
was besieged by the count of Montfort; but before
the enemy arrived, the Governor burnt the suburb,
and retreated with his people into the citadel. Finally
the city was taken, and seventy soldiers who
were in it (the writer says) were hanged; but all the
rest (namely, the defenseless) that maintained the
error of the Albigenses, were burnt. Thuan. Hist.,
lib. 6, A. D. 1550. Forte ex Vincentio Bello Vacensi
and Petro Sarn.

From this also it certainly is more than evident
that the Albigenses lived quietly under their magistrates,
and offered no resistance to the enemies;
hence they were not hanged, like the conquered
soldiers, but burnt as heretics.

Sixth Argument.—“Thus the Count of Montfort,”
writes Paul Emilius, “scoured the whole
country, and brought all the cities and castles,
especially in Agenois and Rouergue, under his
power. Not because they all held an ungodly doctrine
(that is, were Albigenses), but in order that
they might not be able to protect or assist the ungodly,”
that is, the heretics, as they called them.
Hist. Gal., lib. 6, in Phill., Aug. 2.

Here it is also evident beyond contradiction, that
the Albigenses who lived under those magistrates,
did not only carry no arms, but also held a belief
entirely different from that of their authorities; for,
otherwise they would have called both by the same
name, that is, ungodly, but as it is, only the Albigenses
are called ungodly, while of the magistrates
it is stated, that they did not hold this doctrine;
although sometimes the magistrates and the subjects
were called by the same name, as has been said.

Seventh Argument.—This is still more confirmed
by the words with which the Dominican friars in
those times were accustomed to conclude their
sermons, saying: “Behold, here ye can perceive,
most beloved, how great the wickedness of the
heretics (the Albigenses) is, yea, what is still more,
they have accepted the protection of the secular
lords.” Vinbert. Burgund. Serm., part 2, Serm. 64.

From this, and similar passages which we might
adduce, it is sufficiently evident that not the Albigenses
or Waldenses, but the magistrates under
whom they lived, had recourse to arms and carried
on war; hence, they do wrong, who confound the
Albigenses with their magistrates, and lay, whether
through ignorance or on purpose, what their magistrates
did, to the charge of the Albigenses. Their
own confession has already been given; in which
they confess: That they follow the example of Christ,
who exercised no temporal jurisdiction or dominion.

Eighth Argument.—But, for still further proof
of said matter, we will add the following, contained
in the Introduction to the Martyrs Mirror, edition
1631, p. 50, col. 1: “A. D., . . . there existed
in Toulouse in France, the Albigenses, so called
because they arose principally in the province of
Albi; otherwise they were of the same doctrine and
belief as the former (the Waldenses); hence it is
presumable, that they were one people notwithstanding
that they are called by different names.”

“Baronius writes that their belief, among other
things, was: That infant baptism was not necessary
to salvation; that an unworthy, sinful priest could
not administer the sacrament; that no one might
become a bishop, who was not blameless; that no
churches ought to be erected to the honor of God
or the saints; that confession (of sins) could be made
to any one; that it was not lawful to swear any
oath, etc.; all of which things they said could be
found in the New Testament, to which alone they
held.” From Baron., A. D. 1176, num. 1, 2, 3.

Continuing, we find, in the aforementioned Introduction
(same page, col. 2), respecting their views
against war, and in refutation of those who impute
this to them, the following words: “For this reason
we must also consider, that when we read here of
the wars waged against them, and the resistance
which they offered, this . . . is to be understood
of the princes and magistrates who took them under
their protection; as the King of Aragon, the count
of Toulouse, the count of Foix, and others; further,
of those who were employed under the authority of
the aforementioned persons; but it is neither probable
nor reasonable, that such people should be
counted among them, who, according to Baronius,
regulated their conduct only by the New Testament,
which they observed so strictly, that they would
not even swear an oath, which is much less than to
engage in war.”

This is confirmed by what Baronius says, namely,
that war was waged by the Pope and his adherents,
against the aforesaid princes, for the reason that the
latter would not persecute the Albigenses, and expel
them from their territory; but when this was done,
after the said princes had been brought into subjection,
the Albigenses, he writes, soon became extinct.
Bar., A. D. 1210, num. 3, and 1228, num. 3.

This could not have been the case if so numerous
a people had opposed their persecutors with force
of arms. Introduction, page 51, col. 1.

295





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