Doctrine Analysis
Doctrine Analysis — James (English → Bodo)
Purpose
This document provides the complete, full-book doctrine matrix for the James curriculum, extending 08_core_glossary.md into chapter-by-chapter doctrinal coverage. It is fully consistent with doctrine_risk_registry.json (same doctrine names, same risk tiers, same review routing) and adds no doctrine or tier not already present there. Where a passage or verse-block contributes no new load-bearing doctrine or term, it is explicitly marked “Reviewed — no new doctrine” rather than silently omitted, per the full-book-coverage mandate.
The core passage (James 2:14-26, Faith and Works) is the curriculum’s theological anchor, not its scope boundary. Every chapter of James (1-5) is covered below in canonical order.
Chapter 1: James 1:1-27
| # | Passage | Doctrine | Risk | Translation Risk (grounded reason) | Review Routing |
|---|---|---|---|---|---|
| 1.1 | 1:1 | Salutation (“servant of God and of the Lord Jesus Christ”) | — | Reviewed — no new doctrine. Standard epistolary self-designation; δοῦλος rendered with existing baseline vocabulary (no separate registry entry required). Confirm प्रभु and ईश्वर co-occur without implying two separate deities. | Automated review |
| 1.2 | 1:2-4, 12 | Trials and the Testing of Faith | High | परीक्षा/सहसनाय must read as purposeful, God-oriented refining toward maturity, not भागी-style fatalistic resignation — a ready misreading given both Bodo folk fatalism and Brahma Dharma’s karma-inflected ethic. | Human theologian |
| 1.3 | 1:5-8 | Wisdom from Above (initial appeal: ask God directly; double-mindedness) | Critical | बिबेकनाय requested directly of a personal God in prayer must exclude any suggestion of doudini oracular mediation during Kherai-puja trance, a live, currently-practiced phenomenon that could otherwise be mistaken for a valid channel of “wisdom from above.” | Human theologian |
| 1.4 | 1:9-11 | Favoritism and the Poor (rich/poor status-reversal motif); cross-references Wealth and Divine Judgment | High | Establishes James’s consistent poor-favored/rich-warned pattern (echoed at 2:1-7; 5:1-6); must not be softened into generic encouragement divorced from real socio-economic stratification in Bodo church/village life. | Human theologian |
| 1.5 | 1:13-15 | Temptation and the Origin of Sin | High | James insists “God tempts no one”; लोभ (desire) is located within the person, not attributed to external spirit-agency — an important corrective given the ready availability of spirit-causation explanations for misfortune/wrongdoing in Bathou village religious life. | Human theologian |
| 1.6 | 1:16-18 | Word of Truth / Implanted Word (extends baseline “Inspiration of Scripture” doctrine; not a separate registry entry) | High | गोसोआव बानायख्रि राव must be taught as God’s own authoritative, fixed word, a category with no ready parallel in Bathou oral tradition and distinct from Brahma Dharma’s own reform literature. | Human theologian |
| 1.7 | 1:19-21 | (Transition: taming the tongue anticipated; receiving the implanted word) | — | Reviewed — no new doctrine beyond 1.3/1.6/1.9 above; sets up 3:1-12. | Automated review |
| 1.8 | 1:22-25 | Perfect Law of Liberty (extends baseline “law” term; ties to Royal Law of Love, Ch. 2) | High | स्वाधीनता deliberately avoids मोक्ष-adjacent vocabulary already forbidden for “salvation” in the Romans baseline; “doer of the word” must not be reheard as rule-compliance earning standing. | Human theologian |
| 1.9 | 1:26-27 | True Religion and Care for the Vulnerable | High | ईश्वरनि सेवा must avoid धर्म (Brahma Dharma’s own codified reform vocabulary) and must not be reduced to ritual purification, which James explicitly names as insufficient on its own. | Human theologian |
| 1.10 | 1:26 | Taming the Tongue (initial statement) | High | Introduces the doctrine developed fully in 3:1-12; bridling-image naturalness requires native-speaker confirmation. | Human theologian |
Chapter 2: James 2:1-26
| # | Passage | Doctrine | Risk | Translation Risk (grounded reason) | Review Routing |
|---|---|---|---|---|---|
| 2.1 | 2:1-7 | Favoritism and the Poor | High | मुखो सायनाय must be taught as a concrete, examinable congregational practice given real socio-economic and clan-status stratification within Bodo village and church life, not an abstract vice. | Human theologian |
| 2.2 | 2:5 | (extends Favoritism doctrine) Election / Kingdom of God, reused from Romans baseline | High | James’s pastoral application (“God has chosen the poor”) differs from Romans 9’s soteriological election argument; the reused ईश्वरनि सायख rendering requires a contextual disambiguating note. | Human theologian |
| 2.3 | 2:8-13 | The Royal Law of Love | Medium | राज्यनि बिथान builds on the reused बिथान root; must retain the “royal” (kingly, summarizing) sense rather than reducing this to one command among many. | Native speaker review |
| 2.4 | 2:14-26 (CORE PASSAGE) | Faith and Works | Critical | James’s “faith without गुनथि is dead” sits in acute collision risk with Bathouism’s reciprocal-offering logic and Brahma Dharma’s पुण्य-merit ethic; unless taught alongside Romans’s forensic “justification by faith alone apart from works” (Romans 3:28; 4:5), this doctrine risks being heard as validating exactly the merit/exchange frameworks the Romans package was built to resist. Single highest-priority item in the whole curriculum. | Human theologian |
| 2.5 | 2:17, 20, 26 | Dead Faith | High | गुबुन (“dead”) must be carried consistently through the body/spirit inclusio (2:26) without drifting into जिउनाय सोलायनाय (baseline resurrection vocabulary, Critical); this describes a present lifeless condition, not a rebirth event. | Human theologian |
| 2.6 | 2:21, 23, 24, 25 | Justification by Works (Demonstrative Sense) | Critical | धार्मिक होनाय राव reused exactly from Romans TM, but James’s δικαιόω here is demonstrative/vindicating (works showing an already-credited righteousness genuine), not forensic-declarative; without a mandatory disambiguating note at every occurrence, this will be heard as flatly contradicting Romans’s own Critical-risk teaching. | Human theologian |
| 2.7 | 2:22 | (extends Faith and Works) Faith and works “working together”; faith “perfected” | Critical (inherits parent doctrine tier) | दोगोनजों गुनथि खालामनाय and पूरा जायनाय must present faith and गुनथि as one organic reality, not a 50/50 merit-partnership. | Human theologian |
| 2.8 | 2:23 | Friendship with God as Covenant Intimacy | High | ईश्वरनि दोस्त must share its दोस्त root with 4:4’s “friendship with the world” so the letter’s deliberate either/or structural contrast survives visibly into Bodo. | Human theologian |
| 2.9 | 2:23 | Imputed Righteousness (Genesis 15:6 citation, reused from Romans TM) | Critical | दानै लाबोनाय धार्मिकता must render identically to Romans 4:3’s translation-memory entry — a direct shared Scripture citation; any divergence breaks cross-curriculum consistency. | Human theologian |
Chapter 3: James 3:1-18
| # | Passage | Doctrine | Risk | Translation Risk (grounded reason) | Review Routing |
|---|---|---|---|---|---|
| 3.1 | 3:1-12 | Taming the Tongue | High | James’s point that the tongue is untameable by unaided human effort implies the need for Spirit-enabled self-control, not self-effort; the horse-bridling image requires native-speaker naturalness confirmation, and the underlying theological point must survive even if the image is adapted. | Human theologian |
| 3.2 | 3:5-10 | The Tongue as Untamable Fire | High | पुर risks unintended resonance with ओर, the sacred fire-element among the sijou plant’s five branches central to Bathou cosmology; the tongue’s destructive Gehenna-fire must never be conflated with Bathou’s revered elemental fire. | Human theologian |
| 3.3 | 3:9 | Human Dignity in God’s Likeness | Medium | ईश्वरनि रूपाव grounds the prohibition on cursing others in inherent, God-given dignity, not social etiquette; risk of dilution into a generic honorific if untaught as a foundational anthropological claim. | Native speaker review |
| 3.4 | 3:9-10 | Blessing God with the Tongue | Low | Standard thanksgiving/blessing vocabulary (धिनानाय, adapted); the moral incoherence point (blessing God while cursing his image-bearers) is carried by surrounding doctrine, not this term alone. | Automated review |
| 3.5 | 3:13-18 | Wisdom from Above (contrast developed) | Critical | Direct continuation of 1:5-8’s doctrine; here specified against its counterfeit (see 3.6). | Human theologian |
| 3.6 | 3:15, 17 | Earthly and Demonic Wisdom | Critical | बेया आत्थानि बिबेकनाय uses the same बेया आत्था root as 2:19’s “demons”; this wisdom must be categorized as morally corrupting regardless of felt spiritual intensity, foreclosing any reading that treats trance-derived insight as a legitimate, merely lesser, form of spiritual wisdom. | Human theologian |
| 3.7 | 3:18 | Fruit of Righteousness (extends Wisdom from Above) | Medium | धार्मिकतानि सुबुद reuses the धार्मिकता root; the harvest metaphor must be kept distinct from Kherai/Mainao harvest-offering associations. | Native speaker review |
Chapter 4: James 4:1-17
| # | Passage | Doctrine | Risk | Translation Risk (grounded reason) | Review Routing |
|---|---|---|---|---|---|
| 4.1 | 4:1-4 (also 1:27) | Worldliness versus Friendship with God | Critical | James’s binary, exclusive relational choice (friendship with the world = enmity with God) requires κόσμος to be sharply distinguished from ha (earth) and the created natural order revered in Bathou cosmology’s five elements; this is a moral-allegiance category, not a statement about the physical world’s goodness/badness. दोस्ती root must echo 2:23 for structural visibility. | Human theologian |
| 4.2 | 4:1-4 | Spiritual Adultery and Worldliness | High | व्यभिचारी must be explicitly marked as figurative covenant-unfaithfulness, requiring Old Testament marriage-covenant background teaching given generally low OT narrative literacy in this audience. | Human theologian |
| 4.3 | 4:6 | Grace to the Humble | Critical | Must reuse the identical मोफादांनाय दान rendering already established in the Romans baseline verbatim, reinforcing (not re-arguing) that grace is unmerited and never a reciprocal ritual exchange or accumulated पुण्य-merit. | Human theologian |
| 4.4 | 4:7 | Resisting the Devil | High | शैतान must be verified against a current printed Bodo Bible and clearly distinguished as one specific personal adversary — not one nature-spirit among the Bathou pantheon, nor merely a generic category-member of बेया आत्था; active resistance (not passive fear or ritual appeasement) is the commanded response. | Human theologian |
| 4.5 | 4:8-10 | Draw Near to God (extends Worldliness doctrine) | High | ईश्वरनि ओरैथाय फैनाय depicts unmediated access to God; must implicitly contrast with doudini/ओझा mediation without requiring an explicit polemical statement in the reader-facing text. | Human theologian |
| 4.6 | 4:11-12 | Judging One Another / Lawgiver and Judge (extends Royal Law of Love) | Medium | बिथान होनाय / फैसला खान्थि must retain the sense of a single divine Lawgiver-Judge, not one judge among several communal or ritual authorities. | Native speaker review |
| 4.7 | 4:13-17 | Boasting about Tomorrow / Sin of Presumption | Low | Reviewed — no new registry doctrine. Extends baseline “Providence” teaching (Romans 8:28, ईश्वरनि सामलानाय) by application; v.17’s “sin of omission” principle uses existing गुनाह vocabulary with no new syncretism risk beyond what Romans’s Providence entry already names. | Automated review |
Chapter 5: James 5:1-20
| # | Passage | Doctrine | Risk | Translation Risk (grounded reason) | Review Routing |
|---|---|---|---|---|---|
| 5.1 | 5:1-6 | Wealth and Divine Judgment | High | Concrete economic-injustice content (withheld wages, hoarded wealth) must be preserved as real social-justice teaching, not softened into abstract spiritual metaphor; James’s warning-not-praise pattern toward wealth (1:10-11; 2:2-6; 5:1-6) must remain visible across all three passages. | Human theologian |
| 5.2 | 5:7-11 | Patience and the Lord’s Return | Critical | प्रभुनि फिन फैनाय must never be rendered with, or explained through, cyclical-return or rebirth vocabulary (same forbidden-term logic as जिउनाय सोलायनाय in the Romans baseline); the parousia is a single, future, historical, bodily return. | Human theologian |
| 5.3 | 5:9, 5:11 | Judgment at the Door (incl. Patience of Job) | High | Reinforces the imminence taught by the parousia doctrine and must remain consistent with its forbidden-substitution rules; Job’s endurance requires Old Testament narrative background so as not to be misread as fatalistic resignation. | Human theologian |
| 5.4 | 5:12 | Oath and Swearing (applied Taming-the-Tongue point) | Medium | कसम खावनाय must be distinguished from ritual oath-taking invoking Bathoubwrai or the Kherai pantheon; James’s point is transparent, simple truthfulness, not a prohibition narrower or wider than that. | Native speaker review |
| 5.5 | 5:13-16 | Prayer and Healing | High | फिटा होनाय/फिटा जायनाय and उठाबनाय must never share vocabulary with फोरायनाय (soteriological salvation, Critical) or जिउनाय सोलायनाय (resurrection, Critical); healing through prayer in Christ’s name must be distinguished from healing sought through doudini/ओझा mediation. | Human theologian |
| 5.6 | 5:14 | Anointing and Church Eldership | High | मण्डलीनि बुरहा-मानुष and तेल सोहानाय require explicit contrastive teaching so this church practice, performed in Christ’s name (प्रभु, never a Bathou/Kherai elder-honorific), is not read as parallel to a doudini’s or ओझा’s ritual/mediumistic healing practice. | Human theologian |
| 5.7 | 5:16-18 | The Powerful Prayer of the Righteous | Medium | Elijah presented as an ordinary human whose prayer nonetheless had great effect; must not imply the prayer’s power derives from personal merit or ritual status rather than God graciously answering an ordinary believer’s request. | Native speaker review |
| 5.8 | 5:16, 19-20 | Confession and Restoration | High | गुनाहखौ सुबुंनाय must be taught as mutual, church-community confession, distinct from (a) exclusively priest-mediated auricular confession, given the Catholic-minority-background segment of the audience, and (b) ritual confession to a doudini/ओझा aimed at removing misfortune or ritual impurity. | Human theologian |
| 5.9 | 5:20 | Covering a Multitude of Sins through Restoration | Medium | This closing image should be taught as flowing from grace, not the restoring believer’s own merit or ritual standing; moderate risk if taught in isolation from the letter’s broader grace-versus-merit teaching. | Native speaker review |
| 5.10 | 5:20 | Save a Soul from Death (soteriological, reused from Romans TM) | Critical | फोरायनाय reused; must be sharply contrasted with the physical-healing sense (फिटा होनाय/जायनाय) used earlier in the same chapter (5:15-16), since both translate distinct senses of the Greek σῴζω. | Human theologian |
Full-Book Summary (Consistency Check Against doctrine_risk_registry.json)
| Risk Tier | Registry Doctrine Count | Review Routing |
|---|---|---|
| Critical | 7 | Human theologian (mandatory, every occurrence) |
| High | 15 | Human theologian (mandatory) |
| Medium | 4 | Native speaker review |
| Low | 1 | Automated review |
| Total registry doctrines | 27 | 22 theologian / 4 native speaker / 1 automated |
Additional chapter-level items in this matrix (word of truth, perfect law of liberty, draw near to God, judging one another, boasting about tomorrow, oath/swearing, powerful prayer of the righteous, save a soul from death) are extensions or cross-references to the 27 core registry doctrines and the Romans baseline — they do not add new tiers to the registry and must not be read as contradicting its counts.
Full-book coverage confirmation: All five chapters of James (1-5) have been reviewed verse-block by verse-block above. Sections contributing no new doctrine (1:1; 1:19-21; 4:13-17) are explicitly marked “Reviewed — no new doctrine” rather than omitted.
This document extends 08_core_glossary.md and is fully consistent with doctrine_risk_registry.json (same doctrine names, same risk tiers). It feeds Phase 2 Step 17 (Doctrinal Fidelity Review) routing decisions.
Critical Risk Doctrines
Faith and Works
Bodo name: बिश्वास आरो गुनथि
Key terms: works, faith, dead_faith, justification_by_works_demonstrative, faith_alone_only
Review routing: Human theologian
James’s argument that ‘faith without गुनथि is dead’ sits in acute collision risk with both Bathouism’s reciprocal-offering religious logic (goods exchanged with Bathoubwrai for protection and prosperity) and Brahma Dharma’s पुण्य-merit ethic; unless taught alongside Romans’s forensic-declarative ‘justification by faith alone apart from works’ (Romans 3:28; 4:5), this doctrine risks being heard as validating exactly the merit-based or exchange-based frameworks the Romans package was translated to resist. This is the single highest-priority risk item in the entire James curriculum.
Justification by Works (Demonstrative Sense)
Bodo name: गुनथिजों धार्मिक होनाय राव सिथाबनाय
Key terms: justification_by_works_demonstrative, imputed_righteousness
Review routing: Human theologian
धार्मिक होनाय राव is reused exactly from the Romans translation memory, but James uses δικαιόω in a demonstrative/vindicating sense (works showing an already-credited righteousness to be genuine) rather than Romans’s forensic-declarative sense; without a mandatory disambiguating note at every occurrence, Bodo Baptist and Catholic-background learners will hear James 2:21-24 as flatly contradicting the Romans package’s own Critical-risk teaching on justification by faith alone.
Wisdom from Above
Bodo name: ईश्वरनिफ्राय फैनाय बिबेकनाय
Key terms: wisdom, earthly_demonic_wisdom_vs_wisdom_from_above, wisdoms_fruit
Review routing: Human theologian
James 1:5 teaches that wisdom is requested directly of God in prayer; James 3:15-17 sharply contrasts this with ‘earthly’ or ‘demonic’ wisdom. Both halves of this doctrine must exclude any suggestion that legitimate spiritual wisdom could come through a ritual specialist’s mediation or a doudini’s oracular insight during Kherai-puja trance — a live, currently-practiced phenomenon that could otherwise be mistaken for a valid instance of James’s ‘wisdom from above.‘
Earthly and Demonic Wisdom
Bodo name: मानसिनि आरो बेया आत्थानि बिबेकनाय
Key terms: earthly_demonic_wisdom_vs_wisdom_from_above, demons
Review routing: Human theologian
बेया आत्थानि बिबेकनाय uses the same बेया आत्था root established for James 2:19’s ‘demons’ entry; this wisdom must be categorized as morally corrupting regardless of its felt spiritual intensity, foreclosing any reading that treats trance-derived insight as a legitimate, merely lesser, form of spiritual wisdom.
Worldliness versus Friendship with God
Bodo name: दुनियानि दोस्ती बिरुध ईश्वरनि दोस्ती
Key terms: friendship_with_world, world_kosmos, friend_of_god
Review routing: Human theologian
James’s binary, exclusive relational choice (friendship with the world = enmity with God) requires κόσμος to be sharply distinguished from ha (earth) and the created natural order revered in Bathou cosmology’s five elements; this is a moral-allegiance category, not a statement about the physical world’s inherent goodness or badness, and the दोस्ती root must echo 2:23’s ‘friend of God’ so the structural contrast is visible in Bodo.
Grace to the Humble
Bodo name: गोहोमथायनि थाखाय मोफादांनाय दान
Key terms: grace, humility_and_pride
Review routing: Human theologian
James 4:6 directly reinforces the Romans baseline’s Critical-risk teaching that grace is unmerited and never a reciprocal ritual exchange or accumulated पुण्य-merit; this is a natural cross-curriculum reinforcement point that must use the identical मोफादांनाय दान rendering already established, not a new or paraphrased term.
Patience and the Lord’s Return
Bodo name: सहा थानाय आरो प्रभुनि फिन फैनाय
Key terms: lords_coming_return, patience_toward_people, last_days
Review routing: Human theologian
प्रभुनि फिन फैनाय must never be rendered with, or explained through, cyclical-return or rebirth vocabulary, applying the same forbidden-term logic the Romans baseline assigns to जिउनाय सोलायनाय; the Lord’s parousia is a single, future, historical, bodily return, requiring the same mandatory human-theologian review the baseline assigns to Resurrection and Lordship of Christ.
High Risk Doctrines
Dead Faith
Bodo name: गुबुन बिश्वास
Key terms: dead_faith
Review routing: Human theologian
गुबुन (‘dead’) must be carried consistently through the body/spirit inclusio (2:26) without drifting into जिउनाय सोलायनाय (baseline resurrection vocabulary, Critical); James describes a present lifeless condition, not a rebirth event, and this distinction must never be blurred.
Friendship with God as Covenant Intimacy
Bodo name: ईश्वरनि दोस्ती
Key terms: friend_of_god
Review routing: Human theologian
ईश्वरनि दोस्त must share its दोस्त root with James 4:4’s ‘friendship with the world’ so that the deliberate either/or structural contrast the Greek reader perceives survives visibly into Bodo; if the two occurrences use unrelated vocabulary, the letter’s central relational-allegiance argument (2:23 vs. 4:4) is lost to the Bodo reader.
Trials and the Testing of Faith
Bodo name: बिश्वासनि परीक्षा
Key terms: trial_temptation, testing_that_proves, endurance, perfect_complete_whole
Review routing: Human theologian
परीक्षा and सहसनाय must be taught as purposeful, God-oriented refining and endurance toward spiritual maturity, not as भागी-style fatalistic resignation to an impersonal destiny — the same risk the Romans baseline names for its ‘providence’ and ‘election’ entries applies here with equal force, since Bodo folk belief and Brahma Dharma’s ethic both supply ready impersonal-fate readings of hardship.
Temptation and the Origin of Sin
Bodo name: पापनि सुरुनाय
Key terms: trial_temptation, desire_lust, sin
Review routing: Human theologian
James insists ‘God tempts no one’ and traces sin’s origin to a person’s own लोभ (desire), not an external divine or spirit-cause; this is an important corrective in a context where illness, misfortune, or wrongdoing are readily attributed to spirit-agency within Bathou village religious life, and must be taught explicitly as locating moral responsibility within the person.
True Religion and Care for the Vulnerable
Bodo name: साफ धर्मी सेवा
Key terms: religion_true, orphans_and_widows, unstained_by_the_world
Review routing: Human theologian
James defines ‘pure and undefiled θρησκεία’ ethically (caring for orphans and widows, remaining unstained by the world) rather than ritually; ईश्वरनि सेवा must avoid धर्म, Brahma Dharma’s own codified reform vocabulary, and must not be reduced to the external ritual purification James explicitly rejects as insufficient on its own.
Favoritism and the Poor
Bodo name: मुखो सायनाय आरो गरीब
Key terms: favoritism, poor, rich, election
Review routing: Human theologian
मुखो सायनाय must be taught as a concrete, examinable congregational practice given real socio-economic and clan-status stratification within Bodo village and church life; this is not an abstract vice but a specific behavior James commands the assembly to identify and stop.
Wealth and Divine Judgment
Bodo name: धननि फैसला
Key terms: rich, wealth_and_divine_judgment_terms
Review routing: Human theologian
The concrete economic-injustice content (withheld wages, hoarded wealth) must be preserved as real social-justice teaching, not softened into abstract spiritual metaphor; James consistently warns rather than praises wealth throughout the letter (1:10-11; 2:2-6; 5:1-6), a pattern that must remain visible across all three passages.
Taming the Tongue
Bodo name: जिब्लाखौ दमबनाय
Key terms: bridle_tame_tongue, tongue, oath_swear
Review routing: Human theologian
James declares the tongue untameable by unaided human effort, implicitly pointing to Spirit-enabled self-control rather than self-effort; the horse-bridling image requires confirmation of naturalness with native Bodo speakers, and the deeper theological point (human inability apart from the Spirit) must not be lost if the specific image is adapted.
The Tongue as Untamable Fire
Bodo name: जिब्लानि पुर
Key terms: fire_hell, likeness_of_god
Review routing: Human theologian
The ‘fire’ image (पुर) risks unintended resonance with ओर, the sacred fire-element among the sijou plant’s five branches central to Bathou cosmology; this must be taught carefully so the tongue’s destructive fire from Gehenna is never conflated with Bathou’s revered elemental fire, and so cursing those made in God’s likeness is understood as a specific violation of inherent human dignity, not merely bad etiquette.
Spiritual Adultery and Worldliness
Bodo name: आत्मिक व्यभिचार
Key terms: spiritual_adultery, wars_and_fights
Review routing: Human theologian
व्यभिचारी must be explicitly marked as figurative covenant-unfaithfulness language rather than a literal accusation, requiring background teaching on the Old Testament marriage-covenant metaphor for God’s relationship with his people, given the generally low Old Testament narrative literacy noted for this audience.
Resisting the Devil
Bodo name: शैतानखौ गुरैनाय
Key terms: devil, submit_to_god_resist_devil
Review routing: Human theologian
शैतान must be verified against a current printed Bodo Bible and clearly distinguished as one specific personal adversary, not one nature-spirit among the many recognized in the Bathou pantheon, nor merely a category-member of बेया आत्था generically — the devil is chief among hostile spirits, and active resistance (not passive fear or ritual appeasement) is the commanded response.
Prayer and Healing
Bodo name: बिनयनाय आरो फिटा होनाय
Key terms: save_heal_physical, raise_up_from_sickness, be_healed, prayer_of_faith
Review routing: Human theologian
फिटा होनाय/फिटा जायनाय and उठाबनाय must never share vocabulary with फोरायनाय (soteriological salvation, Critical) or जिउनाय सोलायनाय (resurrection, Critical); healing through prayer in Christ’s name must also be distinguished from healing sought through a doudini’s Kherai-trance mediation or an ओझा’s folk-ritual diagnosis.
Anointing and Church Eldership
Bodo name: बुरहा-मानुषनि तेल सोहानाय
Key terms: elders_of_church, anoint_with_oil, lord
Review routing: Human theologian
मण्डलीनि बुरहा-मानुष and तेल सोहानाय require explicit contrastive teaching so this recognized church practice, performed in Christ’s name (प्रभु, never a Bathou/Kherai elder-honorific), is not read as parallel to a doudini’s or ओझा’s ritual/mediumistic healing practice.
Judgment at the Door
Bodo name: फैसला-होग्रा दुवाराव
Key terms: judge_at_the_door, patience_of_job
Review routing: Human theologian
Reinforces the imminence taught by the parousia doctrine and must remain consistent with its forbidden-substitution rules; Job’s endurance (5:11) requires Old Testament narrative background not to be misread as fatalistic resignation.
Confession and Restoration
Bodo name: गुनाहखौ सुबुंनाय आरो फिन थानाव फैनाय
Key terms: confess_sins_to_one_another, pray_for_one_another, wander_from_truth_bring_back, turn_back_a_sinner
Review routing: Human theologian
गुनाहखौ सुबुंनाय must be taught as mutual, church-community confession, distinct from (a) exclusively priest-mediated auricular confession, given the Catholic-minority-background segment of the audience, and (b) ritual confession to a doudini or ओझा aimed at removing misfortune or ritual impurity rather than restoring covenant relationship with a holy God.
Medium Risk Doctrines
The Royal Law of Love
Bodo name: राज्यनि बिथान
Key terms: royal_law, mercy_merciless_judgment
Review routing: Native speaker review
राज्यनि बिथान builds on the reused बिथान root; low doctrinal ambiguity beyond ensuring the ‘royal’ (kingly, summarizing) sense is retained rather than reducing this to one command among many in a list.
Human Dignity in God’s Likeness
Bodo name: ईश्वरनि रूपाव मानसि
Key terms: likeness_of_god
Review routing: Native speaker review
Grounds the prohibition on cursing others in inherent, God-given dignity rather than social etiquette; moderate risk of dilution into a generic honorific if not taught as a foundational anthropological claim.
Covering a Multitude of Sins through Restoration
Bodo name: गुनाहखौ बोखबनाय
Key terms: cover_multitude_of_sins, save_soul_from_death
Review routing: Native speaker review
This closing image of covering/forgiving abundant sin through restorative community love should be taught as flowing from grace, not from the restoring believer’s own merit or ritual standing; moderate risk if taught in isolation from the letter’s broader grace-versus-merit teaching.
The Powerful Prayer of the Righteous
Bodo name: धार्मिक मानुषनि बिनयनाय
Key terms: prayer_of_righteous_powerful
Review routing: Native speaker review
Elijah is presented as an ordinary human whose prayer nonetheless had great effect; care must be taken not to imply the prayer’s power derives from personal merit or ritual status (echoing the baseline’s grace-versus-merit caution) rather than from God graciously answering an ordinary believer’s request.
Low Risk Doctrines
Blessing God with the Tongue
Bodo name: जिब्लाजों धिनानाय
Key terms: wisdoms_fruit
Review routing: Automated review
Standard vocabulary for blessing/thanksgiving with minimal doctrinal ambiguity; the moral point (incoherence of blessing God while cursing his image-bearers) is carried by the surrounding doctrine, not this term alone.
Referenced passages