Before research on this thesis began the state of studies on German-speaking Waldensians was the following. Although there were many studies of particular fields or problems, there was one large lacuna; no-one had attempted to collate the data of trial records from widely dispersed areas and extract the picture of Waldensians given in the inquisitorial literature of the time in order to use these two - confirming, supplementing, or contradicting each other - as the basis for an overall view of the sect in German-speaking lands in the fourteenth century. Some large problems in the evidence to be used for such a survey had not been tackled. The most important of these was the sharp contrast between the account of the Waldensians given in inquisitorial literature of the thirteenth and early fourteenth centuries, and the account of them given in the inquisitorial literature of the later fourteenth century: the earlier account shows them in a very radical position, totally rejecting the Church and its sacraments and constituting a counter-Church with its own hierarchy and administration of the Eucharist, while the later account shows them in a much less radical position, accepting much of the Church's sacramental ministration and claiming for themselves only the authority to preach and hear confessions. There were also the problems of contradictions between the accounts of them in inquisitorial literature and the data of more direct evidence (e.g. between the notion found in inquisitorial literature that the Waldensians held the Fathers to be in hell, and the real reverence for the Fathers to be found in Waldensian writings), and the discrepancies, sometimes wild, between some elements in the depositions of the Waldensians' adherents and the tenets of the Waldensian preachers themselves ... [see pdf file for full abstract]

Thesis (Revise). / At head of title: Centro studi Girolamo Baruffaldi. Includes bibliographical references (p. [257]-270).

Thesis (Revise). / At head of title: Centro studi Girolamo Baruffaldi. Includes bibliographical references (p. [257]-270).

Thesis (M.A.)--Brigham Young University. Dept. of History. / Bibliography: leaves [132]-140.

Thesis (M.A.)--Brigham Young University. Dept. of History. / Electronic thesis. Bibliography: leaves [132]-140. Also available in print ed.

Thesis (M. Div.)--Emmanuel School of Religion, Johnson City, Tennessee, 2001. / Vita. Includes bibliographical references (leaves 85-87).

Thesis (M. Div.)--Emmanuel School of Religion, Johnson City, Tennessee, 2001. / Vita. Includes bibliographical references (leaves 85-87).

Thesis (M. Div.)--Emmanuel School of Religion, Johnson City, Tennessee, 2001. / Vita. Includes bibliographical references (leaves 85-87).

The Waldensians are ancient Protestant Sectarians who have inhabited the Piedmont Region of the Cottian Alps for centuries. They claim to be the oldest Protestant Church in the world. Having survived 700 years of persecution, the Waldensians finally achieved religious liberty in 1848. Two years later Mormon church leader Lorenzo Snow and some other Elders entered the Protestant valleys on a proselyting mission for the Church of Jesus Christ of Latter-day Saints. One hundred-eighty-seven Waldensians were converted to Mormonism. Twenty years later, one-third of these Mormon Waldensians had been excommunicated, one-third had emigrated to Utah and one-third became inactive or returned to their former faith. This study focuses on the seventy-two converts (primarily members of twelve families) who converted, immigrated and settled in the Mormon colonies in Utah. Church and civil records, life sketches, diaries, journals and letters were used in this project. The study concludes with an analysis of the contributions of Mormon Waldensians to the LDS church and the American West.

1 Summary The medieval period characterized by tough struggle between the secular and ecclesiastical powers. Both may be trying to get as many resources to control the medieval community. Although they were constantly in dispute, they also collaborate together. We see that, for example, in connection with the Inquisition. In order to be executed ecclesiastical judgment must be convicted passed secular power. Only that could have done the maximum penalty, execution. In the High Middle Ages, there was a decline of the Church. That's why there was a new wave of heresy. It was more organized than in the past. The new movement, especially the Cathars, got the high-quality background facilities in the south of France, Languedoc. Here they had the support of the local nobility and burgess. It was a beneficial cooperation on both sides. Church did not like this cooperation. And soon this place of resistance was attacked the Church and the government of the country. The rebellion was suppressed. The Inquisition worked in this area after that. Must add that was very successful work. Soon Inquisition completely wiped out local heretic. Single human had in the Middle Ages difficult position. He had unconditionally belong to the Church and had to live according to its dogma. This meant that he had to renounce pleasures...