A Biblical Examination of Christian Traditions
There are thousands of Christian denominations worldwide. Some of that number is inflated by technical distinctions and global variations, but the reality remains: Christianity is not a monolith.
We have Roman Catholics and Eastern Orthodox. Lutherans and Anglicans. Baptists and Presbyterians. Pentecostals and non-denominational churches.
All claiming Christ.
All holding a Bible.
All confessing, in some form, that Jesus is Lord (Romans 10:9).
So what are we supposed to do with that?
Is denomination irrelevant?
Is doctrine secondary?
Or does it actually matter where and how we worship?
This series is an attempt to answer one question repeatedly:
Why this tradition?
Not as an attack.
Not as a defense brief.
But as a biblical examination.
Why Write This Series?
I am not writing as a detached academic observer.
I was saved at fifteen years old. I grew up in church. I attended Christian school. I heard the gospel clearly and often. But for many years I was near the church without truly being shaped by it. I believed truth. I defended truth. But I did not always live in it.
Over time, the Lord has deepened my convictions in ways I did not anticipate. My theological journey has not been static. I have wrestled through eschatology, soteriology, and ecclesiology. I have changed positions I once held confidently. I have had to admit I was wrong.
And I have discovered something important:
Traditions matter.
They shape how we read Scripture (2 Timothy 2:15).
They shape how we worship (John 4:24).
They shape how we raise our children (Deuteronomy 6:6–7).
They shape how we understand suffering (Romans 8:28), assurance (1 John 5:13), and authority (Hebrews 13:17).
After walking through deep personal loss, theology stopped being an abstract hobby. It became oxygen. It became either sturdy or useless.
I became less interested in tribal loyalty and more interested in biblical fidelity.
That does not mean I am unbiased.
It means I want my bias exposed to Scripture.
Let Me Be Clear About My Bias
I stand within the Reformed tradition.
I believe the doctrines of grace most faithfully summarize the teaching of Scripture (Ephesians 1:4–5, John 6:37–39). I believe justification is by grace alone, through faith alone, in Christ alone (Ephesians 2:8–9, Romans 3:28). I believe Scripture alone is the final authority over every council, confession, tradition, and pastor — including myself (2 Timothy 3:16–17).
That conviction will shape this series.
But I have no desire to caricature anyone.
If I critique Roman Catholicism, it will not be through slogans.
If I critique Pentecostalism, it will not be through mockery.
If I critique Baptist ecclesiology, it will not be dismissive.
And when we come to the Reformed tradition, I will not spare my own tribe from examination.
If Scripture corrects us, we must be correctable (Psalm 119:105).
What This Series Is Not
This is not a “Who’s Going to Heaven?” series.
I am not interested in drawing lines that Scripture itself does not draw.
There are believers across denominational lines who cling to Christ sincerely. We must distinguish between institutional theology and individual believers (1 Samuel 16:7).
Nor is this series designed to create division for sport. The Church already fractures easily enough.
But unity without truth is not biblical unity (John 17:17–21).
What This Series Is
Each post will follow the same structure:
- Historical Roots – Where did this tradition begin?
- What They Get Right – Where do we see genuine biblical strength?
- Major Doctrinal Distinctives – What sets them apart?
- Where Scripture Challenges Them – Biblical tension points.
- Why It Matters – Because theology always becomes practice.
The goal is clarity — not conquest.
Why Denominations Matter
Some argue that denominations are unnecessary divisions.
But the moment someone says, “Doctrine doesn’t matter,” they have made a doctrinal statement.
Every church answers questions like:
- What is the gospel? (1 Corinthians 15:1–4)
- Who has authority? (Matthew 28:18)
- What is baptism? (Romans 6:3–4)
- What is the Lord’s Supper? (1 Corinthians 11:23–26)
- Can salvation be lost? (John 10:27–29)
- How should the Church be governed? (Acts 14:23)
Those answers inevitably create boundaries.
Denominations are not the problem.
Error is the problem.
Confusion is the problem.
Unexamined tradition is the problem.
The question is not whether we will have a tradition.
The question is whether our tradition is governed by Scripture.
Charity and Clarity
We must learn to do two things at once:
Speak clearly.
Speak charitably.
Clarity without charity becomes arrogance.
Charity without clarity becomes compromise.
The Apostle Paul confronted error boldly (Galatians 1:6–9) yet wept over those he corrected (Romans 9:1–3).
That balance is harder than writing sharp critiques on social media. It requires patience, careful reading, and humility.
A Necessary Self-Examination
This series will conclude with a post examining the Reformed tradition itself.
If I am unwilling to evaluate my own house, I have no business inspecting anyone else’s (Matthew 7:3–5).
The Reformed world has strengths — a high view of God’s sovereignty, a rich theological heritage, and a serious approach to Scripture.
But we also face temptations: pride, cold orthodoxy, intellectual elitism, and sometimes more zeal for system than for souls.
If we critique others, we must invite critique of ourselves.
Why This Matters Now
We live in a time when:
- Doctrine is minimized.
- Churches are built on personality.
- Historic creeds are unknown.
- Ecclesiology is underdeveloped.
- Many believers cannot articulate why they believe what they believe.
Weak ecclesiology produces confusion.
Undefined authority structures create instability.
Vague theology produces fragile faith.
But rooted, historic Christianity produces steadiness — even in suffering (Colossians 2:6–7).
Denominations are not ultimate.
Christ is. (Colossians 1:18)
But how we understand Christ — and how we organize around Him — matters deeply.
The Aim
My aim in this series is simple:
To ask of every tradition — including my own —
Why?
Why this authority structure?
Why this view of salvation?
Why this sacramental understanding?
Why this church governance?
Why this hermeneutic?
And then to measure those answers against the Word of God (Acts 17:11).
Not arrogantly.
But carefully.
Not as enemies.
But as brothers seeking greater faithfulness.
The Church belongs to Christ.
If He purchased her with His blood (Acts 20:28), then we owe Him careful theology, humble hearts, and courage to reform where reform is needed.
Soli Deo Gloria.
TheoloJeep 
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