One of the primary sources of evidence of Waldensian Sabbathkeeping during the first half of the thirteenth century comes from a collection of five books written against the Cathars and Waldensians about 1241-1244 by Dominican inquisitor Father Moneta of Cremona in northern Italy.
Moneta passionately defended himself against criticism from Waldensians and Cathars that Catholics were transgressors of the Sabbath commandment. In the chapter De Sabbato, et De Die Dominico he discussed the significance of the seventh-day Sabbath of Exodus 20:8, “Remember the Sabbath day, to keep it holy,” and contrasted it with the value of the Lord’s day, his term for the first day of the week.5
Anti-Sabbath Arguments Against Waldensians
Moneta claimed that the Sabbath was for the Jews, pointing out that it was a memorial of Creation and of their liberation from Egypt. The Jewish Sabbath, he said, was “a sign and figure of the spiritual Sabbath of the Christian people. . . . It must be understood, however, that as the Jews observed the Sabbath, so also, we observe the Lord’s day.” He added, “this day we observe as an ordinance of the Church, and it is in reverence to Christ who was born on that day, who rose on that day, who sent the Holy Spirit on that day.”
Moneta continued his dispute by referring to Galatians 4:10, 11, stating, “It is sin to observe days.” He continued by pointing out that circumcision “will be of no benefit to you” (Gal. 5:2, 3, NASB),6 and neither would Sabbathkeeping. Moneta concluded by quoting Colossians 2:16, commenting that “days related to Jewish festivals are not observed, on the contrary, the days instituted by the Church, and that is it.”7
Moneta’s treatise clearly shows that a sizable group of Waldensians and Cathars in northern Italy and southern France during the thirteenth century were worshipping on a day other than Sunday, namely, the seventh-day Sabbath.