Examples of Unhealthy Traditions in Church History

Unhealthy traditions in church history often arise when human customs are elevated to the status of divine commands, potentially nullifying the word of God ^[8]. This phenomenon is evident in various historical contexts and biblical critiques.

One significant example comes from the Gospels, where Jesus confronts the Pharisees and scribes regarding their traditions. In Mark 7:13, Jesus states that their traditions effectively "cancel the word of God" ^[8]. Matthew Henry notes that the "intemperate heat of the Jewish teachers for the support of their hierarchy" led to such issues, as they prioritized human customs, like ceremonial handwashing, over divine principles ^[10]. This illustrates a recurring problem: when religious leaders or communities place their own interpretations or practices above clear biblical teaching, it can lead to spiritual distortion and hypocrisy ^[10].

Another area where unhealthy traditions have emerged relates to the understanding and practice of Christian unity. The New Testament consistently emphasizes the church as "one body" in Christ, composed of many members with diverse functions but unified purpose ^{[1, 2, 3, 4, 6]}. Paul's letters, particularly 1 Corinthians 12 and Ephesians 2, stress that believers are "joined together in Christ" and form a single spiritual body, transcending differences like ethnicity or social status ^{[4, 7]}. The Tyndale House commentary on 1 Corinthians 12:25 highlights that "harmony and care for each other in the church is essential" because the church is a unified body ^[5]. However, throughout history, traditions have sometimes fostered division rather than unity. Denominationalism, sectarianism, and exclusive practices that elevate one group or tradition over another can contradict the biblical vision of a unified body of Christ ^[3]. When specific church structures, liturgical forms, or theological distinctives become barriers to fellowship rather than expressions of faith, they can become unhealthy traditions.

Furthermore, the early church itself faced challenges that could lead to unhealthy traditions. Paul's rebuke to the Corinthian church in 1 Corinthians 11:17-34 concerning their conduct during the Lord's Supper is a case in point. Matthew Henry describes how "scandalous disorders" arose from their practice of love-feasts annexed to the Supper, leading Paul to condemn their behavior ^[11]. This demonstrates how even well-intentioned practices, when corrupted by human sinfulness or social stratification, can become detrimental to the spiritual health of the community. The Corinthians' failure to discern the body of Christ and their selfish eating habits during the communal meal undermined the very purpose of the sacrament, turning a symbol of unity into a source of division and judgment.

The elevation of human-made rules concerning purity and defilement, as seen in Levitical law, also presented opportunities for unhealthy traditions to develop if not properly understood. Matthew Henry, in his commentary on Leviticus 15, cautions against being "curious in explaining these antiquated laws," emphasizing the need for caution "lest sin take occasion by the commandment to become more exceedingly sinful" ^[9]. While the original laws served a purpose in their context, later interpretations or applications could become burdensome or misdirected, shifting focus from genuine spiritual purity to external observances.

Sources

1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 12:12: 12:12-31 The church is like a body (see 12:27) composed of many different parts, each with its own function as determined by God (see 12:11, 18, 28; Rom 12:4-5).”
1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 12:20: But now are they many members,.... Of different make and shape, in different parts and places, and of different use and service: yet but one body; all are united together, and make up one complete body, and which without each of them would not be perfect: so there are many members in the body of Christ, the church; some are teachers, others are hearers; some give, and others receive; but all make up but one church, of which Christ is the head; nor can anyone of them be spared; was anyone wanting, even the meanest, there would be a deficiency, and the church ”
Colossians (Protestant academic) “Tyndale House on Colossians 3:15: 3:15 Just as Christ is one, so there can be only one body of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in peace (harmonious relationships).”
Galatians (Protestant academic) “Tyndale House on Galatians 3:28: 3:28 There is no longer: Everyone comes to Christ and receives God’s promises in exactly the same way (cp. 1 Cor 12:12-13; Eph 2:14; Col 3:11). • male and female: Cp. Gen 1:27. • you are all one: The community of believers is one body, the body of Christ (see Rom 12:4-5; 1 Cor 12:27; Eph 2:15-16, 19-22). • in Christ Jesus: See Col 2:6–3:11.”
1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 12:25: 12:25-26 The church is a unified body, so harmony and care for each other in the church is essential.”
1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 12:14: For the body is not one member - The mystical body, the Church, as well as the natural body, is composed of many members.”
Ephesians (Protestant academic) “Tyndale House on Ephesians 2:21: 2:21 Joined together in Christ, Gentile and Jewish Christians become a holy temple for the Lord, because the Lord himself is among his people (see Matt 18:20; 28:20; 1 Cor 3:16; 1 Pet 2:4-5).”
Mark (Protestant academic) “Tyndale House on Mark 7:13: 7:13 The result of such traditions was to cancel the word of God. • only one example among many others: It was not an isolated instance; see, e.g., Isa 1:10-20; 58:1-14.”
Leviticus (Nonconformist/Puritan) “Matthew Henry on Leviticus 15 (introduction): In this chapter we have laws concerning other ceremonial uncleannesses contracted either by bodily disease like that of the leper, or some natural incidents, and this either, I. In men (v. 1-18). Or, II. In women (Lev 15:19-33). We need not be at all curious in explaining these antiquated laws, it is enough if we observe the general intention; but we have need to be very cautious lest sin take occasion by the commandment to become more exceedingly sinful; and exceedingly sinful it is when lust is kindled by sparks of fire from God's altar. The case”
Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 15:1: Evil manners, we say, beget good laws. The intemperate heat of the Jewish teachers for the support of their hierarchy, occasioned many excellent discourses of our Saviour's for the settling of the truth, as here. I. Here, is the cavil of the scribes and Pharisees at Christ's disciples, for eating with unwashen hands. The scribes and Pharisees were the great men of the Jewish church, men whose gain was godliness, great enemies to the gospel of Christ, but colouring their opposition with a pretence of zeal for the law of Moses, when really nothing was intended but ”
1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 11:17: In this passage the apostle sharply rebukes them for much greater disorders than the former, in their partaking of the Lord's supper, which was commonly done in the first ages, as the ancients tell us, with a love-feast annexed, which gave occasion to the scandalous disorders which the apostle here reprehends, concerning which observe, I. The manner in which he introduces his charge: "Now in this that I declare to you I praise you not, Co1 11:17. I cannot commend, but must blame and condemn you." It is plain, from the beginning of the chapter, that he was ”

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