Our self and communal identity is important for everyday life. Our identity determines how we act, where we live, who we love, and how we worship. Identity is especially important in a religious context, including the religious community of the Waldensians. Do the present day Waldensians share an identity with their medieval ancestors; how is this identity constructed? I argue that the medieval and modern day Waldensians create a similar cultural and religious identity which is constructed through three specific practices: the commitment to the vita apostolica, medical practices, and education and the perpetuation of a historical narrative. Although these practices have evolved with modernity the summation of the practices form a coherent communal identity across time. In order to demonstrate the shared cultural and religious identity of the Waldensians of the Middle Ages and present day I examined inquisitorial documents, religious tracts, pamphlets, and conducted interviews. I have set these findings in the larger social context of the Middle Ages and Modern Era in order to show that although similarities of practice exist with other groups the summation of the three specific practices especially with the creation and perpetuation of a historical narrative creates a unique communal identity. This is important for future examination of other religious communities and how similar communal identities do not negate uniqueness of the said community. This study also shows that the evolution of practices does not detract from the continuation of communal identity. Thus although the cultural practices of the Waldensians evolved over time the communal identity remained strong and continues to thrive today.

This edition of the treatise on heresy ascribed to Pseudo-Reinerius is based on a collation of 29 extant mss. The text prepared from these has been compared with two mss. of sections V-XI of the longer recension of the so-called Anonymous of Passau treatise, the earliest version of which was compiled about 1260. This comparison has shown conclusively that the Pseudo- Reinerius treatise is derived in its entirety from these sections of the longer recension of the Anonymous of Passau treatise. The contents of both treatises have been analysed in detail, so that an assessment might be made of their value as source material for the history of heresy in the thirteenth century, more particularly in south Germany and Austria.