Do you mean tradition like this?
The controversies between the mendicants and the secular priests in England and Ireland took an acrimonious form in the fourteenth century. We have a peculiarly interesting instance of this in the case of Richard Fitzralph, Archbishop of Armagh, who preached seven or eight times in London against the mendicants and in nine propositions attacked their poverty and their privileges interfering with parochial rights. Denounced at the papal court of Avignon, he was cited by Innocent VI and defended himself in a treatise, which he read in a public consistory, 8 Nov., 1357, printed under the title “Defensorium Curatorum” in Goldast, “Monarchia S. Romani Imperii. . .”, II, Frankfort, 1614, 1391-1410 and in Brown, “Fasciculus rerum”, II, 466-487., There is a compendium of the nine propositions in Old English in Howlett, “Monumenta Franciscana” II, 276-77. This curious document might be called a negative exposition of the rule of the Friars Minor. An English Franciscan, Richard Conway, defended the friars against Fitzralph; his treatise is edited by Goldast, op. cit., 11, 1410-44. Innocent VI gave a Bull, 1 Oct., 1358, in which he stated that a commission had been named to examine the differences between the Archbishop of Armagh and the mendicants and forbade meanwhile the prelates of England to hinder the four mendicant orders from exercising their rights (Bull. Franc., VI, 316). In the following year a Bull prescribing the observance of the Decretal “Super Cathedram” of Boniface VIII was directed to different bishops of the continent and to the Arch. bishop of York, 26 Nov., 1359 (Bull. Franc., VI, 322). Towards the end of the fourteenth century the mendicants in England were attacked more fiercely and on a broader scale by the Wicliffites. Wiclif himself at first, was not on bad terms with the friars; his enmity was confined to the last few years of his life. While Wiclif had only repeated the worn-out arguments against the mendicants, his disciples went much farther and accused them of the lowest vices. Nor did they confine their calumnies to learned treatises, but embodied them in popular poems and songs, mostly English, of which we have many examples in the two volumes published by Wright (see bibliography). The chief place of controversy was Oxford, where the friars were accused even of sedition. On 18 Feb., 1382, the heads of the four mendicant orders wrote a joint letter to John of Gaunt, Duke of Lancaster, protesting against the calumnies of the Wicliffites and stating that their chief enemy was Nicholas Hereford, Professor of Holy Scripture, who in a sermon announced that no religious should be admitted to any degree at Oxford. This letter is inserted in Thomas Netter’s “Fasciduli Zizaniorum, magistri Job. Wyclif” (ed. Waddington, Rer. Brit. Script., London, 1858, 292-95). There are in the fourteenth and fifteenth centuries many other instances of hostility with which the friars, especially the Minorites, were regarded by the University of Oxford. Though the Black Death and the Great Schism had evil effects on their general discipline, the mendicants, thanks to the rise of numerous branches of stricter observance, on the whole flourished until the Reformation. Notwithstanding the heavy losses sustained during that period, the mendicants have nevertheless continued to take their part, and that a considerable one, in the life of the Church down to the present day.
newadvent.org/cathen/10183c.htm
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JWs have some big issues but Catholics and protestants ought to have the exact same western doctrine of the Trinity (based on the revelation of Scripture, developed in theological tradition)…
