Doctrine Analysis
Doctrine Analysis — Titus — Czech Language Package
Purpose
This document provides the complete doctrine matrix for Titus 1–3, extending the baseline Romans Language Package for Czech. Every doctrine listed here is fully consistent in name, risk tier, and review routing with doctrine_risk_registry.json. This matrix spans the entire book of Titus, chapter by chapter, per the PRD Phase 1 full-book-coverage mandate. The core passage (Titus 2:11–3:8) is the theological center of gravity for the curriculum, but every section of the letter — including the opening salutation, the elder-qualification instructions, the household code, and the closing personal greetings — is reviewed below. Sections that carry no new doctrinal load are noted explicitly as reviewed rather than silently omitted.
Two distinct Czech-specific risk patterns run through this matrix (see baseline translation_memory.json note and Titus-specific doctrine_risk_registry.json note):
- No prior framework — the secular Czech reader has no existing conceptual scaffold at all for the doctrine (e.g., regeneration’s theological sense, mercy distinct from grace, conscience answerable to God).
- A specific, competing framework already active — Czech cultural/historical memory supplies an active alternative frame that must be explicitly navigated, not merely filled in (totalitarian-era coerced submission, Catholic/Hussite ecclesial-office history, Jan Hus’s execution as a heretic, retail “redemption,” wellness-culture “health,” self-help “rebirth” discourse).
Each row below identifies which pattern (or both) applies.
Full Doctrine Matrix
| # | Doctrine | Czech Doctrine Name | Category | Supporting Passages (Titus) | Risk | Translation Risk (Czech-specific) | Risk Pattern | Review Routing |
|---|---|---|---|---|---|---|---|---|
| 1 | Apostleship | apoštolství | Church | 1:1 | Low | ”Apoštol” stable/reused; “servant/slave of God” (δοῦλος θεοῦ) may read as needlessly harsh without a tone note that Paul uses it as an honorific self-designation. | No framework (tone only) | Automated review |
| 2 | Effectual Calling and Election | účinné povolání a vyvolení | Salvation | 1:1 | High | ”Vyvolení” (elect) collides with the ordinary Czech sense of competitive selection (job interview, sports tryout); reuses baseline High-risk election term exactly and requires the same active distinction. | Competing framework | Human theologian |
| 3 | Grace That Trains for Godly Living | milost, jež vychovává ke zbožnému životu | Salvation/Sanctification | 2:11–14; 2:1–10; 1:1 | High | Named curriculum doctrine. Grace is grammatically the active subject that “vychovává” (trains/rears) believers; ordinary Czech “vychovávat” is the everyday child-rearing verb — a strong concrete image, but risks flattening into generic secular parenting advice unless grace’s own divine agency is explicitly taught. Compounded by κοσμικός (“worldly,” světský) colliding with the very word Czech uses for “secular.” | Both | Human theologian |
| 4 | Universal Scope of the Gospel | všeobecný dosah evangelia | Salvation | 2:11 | High | Reuses baseline High-risk doctrine exactly. “Všem lidem” (to all people) must retain unqualified universal language per the baseline universality-preservation rule. | No framework | Human theologian |
| 5 | Deity of Christ | božství Kristovo | Christology | 2:13 | Critical | CRITICAL, reused from baseline exactly. Single-article Greek construction (“our great God and Savior, Jesus Christ”) is a key single-verse grammatical proof text of Christ’s full deity. Czech syntax must preserve the single-referent reading; a comma or possessive split would destroy the doctrinal force. Also intersects directly with Jewish and Islamic theological objection to any conflation of a human figure with God — see comparative theology. | Both | Human theologian |
| 6 | Blessed Hope and the Return of Christ | blahoslavená naděje a Kristův návrat | Eschatology | 1:2; 2:13; 3:7 | High | Ordinary secular Czech “naděje” implies uncertain/probabilistic hope (sports, medical prognosis, lottery); Titus’s hope is a certain expectation grounded in “the God who never lies” (1:2), requiring active distinction, paralleling the baseline’s caution against fatalistic “osud”/“štěstí” framing for providence. | No framework | Human theologian |
| 7 | Mercy and Kindness of God | Boží milosrdenství a dobrotivost | Salvation/God | 3:4–5 | High | ἔλεος (milosrdenství) has no dedicated baseline entry and must be taught as distinct from, though closely related to, milost (grace): mercy addresses the helpless condition of 3:3, grace addresses unmerited gift-status. φιλανθρωπία additionally collides with the secular loanword “filantropie” (NGO/charitable giving), risking a charity-ledger reading of God’s saving disposition. | No framework | Human theologian |
| 8 | Salvation by Grace, Not Works | spasení z milosti, ne ze skutků | Salvation | 3:4–8; 2:14 | Critical | Named curriculum doctrine; the letter’s clearest single restatement of the Romans 3–5 justification argument. 3:5’s explicit negation (“not by works done in righteousness”) must be held together with 2:14 and 3:8’s affirmation of good works as salvation’s fruit, never its ground, or readers will hear an apparent contradiction. “Dobré skutky” risks a moralistic misreading if taught apart from this grace-first sequence. | No framework | Human theologian |
| 9 | Regeneration by the Holy Spirit | znovuzrození skrze Ducha svatého | Salvation/Pneumatology | 3:5 | Critical | Named curriculum doctrine. Unlike most baseline terms, “znovuzrození” is a live, actively used contemporary Czech phrase in secular self-help, wellness, and marketing/rebranding discourse (“znovuzrození značky” — rebirth of a brand). This inverts the baseline’s usual “dead archaism” risk: a too-alive secular meaning of self-directed reinvention risks substituting for God’s sovereign regenerating act. “Obnovení” (renewal) compounds this with home-renovation associations. | Competing framework | Human theologian |
| 10 | Trinitarian Pattern of Salvation | trojiční vzorec spasení | God/Trinity | 3:4–6 | High | Unusually explicit Trinitarian text for a short pastoral letter: Father saves/pours out mercy (3:4–5), Son mediates (3:6), Spirit regenerates and renews (3:5). Basic Trinitarian categories cannot be assumed as background knowledge and require brief accompanying explanation, per baseline caution for “Holy Spirit”/“Son of God.” | No framework | Human theologian |
| 11 | Adoption and Inheritance of Eternal Life | přijetí za syny a dědictví věčného života | Salvation | 3:7 | Medium | Reuses and extends baseline’s Medium-risk Adoption doctrine. “Dědic” is a helpful concrete legal-inheritance parallel, but the specific theological content (inheriting eternal life by grace, not merit) still needs explicit unpacking. | No framework | Native speaker review |
| 12 | Sanctification and Holy Living | posvěcení a svatý život | Sanctification | 2:1–10; 2:12; 3:5 | High | Reuses baseline’s High-risk Sanctification doctrine, extended by household-code virtue vocabulary. Three distinct Greek purity/holiness terms occur in this short letter (ἅγιος/svatý, ὅσιος/bohabojný, ἁγνός/čistý) and risk collapsing into one undifferentiated Czech word without deliberate, consistent distinction. | No framework | Human theologian |
| 13 | Qualifications for Elders | požadavky na starší | Church Office | 1:5–9 | High | Named curriculum doctrine. Ordinary Czech “starší” also simply means “older” (comparative adjective), risking readers missing that this names a specific church office. ἐπίσκοπος, if rendered “biskup,” would anachronistically import the high-ranking, multi-parish diocesan office dominant in Czech Roman Catholic and Hussite/Protestant church history, obscuring Titus’s own equation of this office with the single local “starší.” | Competing framework | Human theologian |
| 14 | Sound Doctrine and Good Works | zdravé učení a dobré skutky | Doctrine/Ethics | 1:9; 1:13; 2:1–10; 3:8 | High | Named curriculum doctrine recurring across all three chapters. Modern Czech “zdravý” overwhelmingly evokes physical/dietary wellness culture (“zdravá výživa,” “zdravý životní styl”), a fashionable secular register risking trivialization of Paul’s doctrinal-integrity metaphor into a lifestyle-brand association. | Competing framework | Human theologian |
| 15 | False Teachers and the Corrupted Conscience | falešní učitelé a poskvrněné svědomí | Doctrine/Ethics | 1:10–16 | High | Titus 1:15’s claim that conscience itself can be defiled and requires purification before God must be taught against the fully secular, self-referential Czech usage of “svědomí” as an autonomous ethical faculty (“mít čisté svědomí”) needing no reference to God. Requires a cultural-sensitivity note on the Epimenides ethnic-stereotype quotation (1:12) and “those of the circumcision” (1:10), given the Czech lands’ own complex Jewish history already flagged in the baseline’s Unity of Jews and Gentiles doctrine. | Both | Human theologian |
| 16 | Avoiding Divisive Controversies | vyhýbání se rozkolným sporům | Church Discipline | 3:9–11; 1:10–16; 2:15 | High | Named curriculum doctrine. The natural cognate “heretik” is inseparably tied in Czech historical memory to Jan Hus’s condemnation and execution as a heretic (1415), a still-commemorated event central to Czech national identity; using it would import inquisition-era persecution weight into a much lower-stakes pastoral-discipline instruction about social avoidance after due warning. | Competing framework | Human theologian |
| 17 | Submission to Authority | podřízenost autoritě | Ethics/Civic Order | 3:1–2 | Critical | CRITICAL, named curriculum doctrine, grounded in Czech national history rather than religious-vocabulary collision: Nazi occupation (1939–1945) and 41 years of communist totalitarian rule (1948–1989), during which “submission to authority” meant coerced compliance with an illegitimate regime, remain within living memory; civic resistance (Prague Spring, Velvet Revolution) is a source of national pride. A flat, unqualified command risks being heard as endorsing precisely the submission Czech national memory associates with historical trauma and moral compromise. | Competing framework | Human theologian |
| 18 | Household Codes and Relational Submission | domácí řád a vzájemná podřízenost | Ethics/Household | 2:1–10 | High | The same ὑποτάσσω verb applied to marital (2:5) and slave/master (2:9) relationships must not be flattened into the same undifferentiated teaching as civic submission (3:1), since dynamics and stakes differ. δεσπότης (“master,” pán) must remain lowercase and clearly distinguished from the baseline’s capitalized “Pán” reserved for Christ’s exclusive divine lordship — a register-collision risk requiring a dedicated validation check. Household-role language also carries contemporary pastoral-sensitivity risk in a highly secularized, egalitarian-leaning society and should be framed as first-century household-code genre, not timeless universal prescription. | Both | Human theologian |
| 19 | Godliness and Self-Controlled Living | zbožnost a rozvážný život | Ethics | 1:1; 1:8; 2:2; 2:5–6; 2:12 | High | Recurs across every chapter as the letter’s dominant ethical vocabulary. “Zbožný” risks a faintly old-fashioned, stereotyped-devout-person register in ordinary secular Czech rather than genuine God-oriented character; “bezbožnost” risks sounding like a plain description of the reader’s own irreligious social context rather than active moral rebellion against God. | Competing framework | Human theologian |
| 20 | Apostolic Commission and Proclamation | apostolské pověření a zvěstování | Church/Scripture | 1:1–3 | Medium | κήρυγμα (zvěstování/kázání) functions in Titus as the near-equivalent of “gospel” (εὐαγγέλιον, absent from the letter itself); readers need this connection made explicit, cross-referenced to the baseline’s “evangelium” doctrine entry, rather than encountering an apparently unrelated new term. | No framework | Native speaker review |
| 21 | Servant Leadership and Humility | služebné vedení a pokora | Church | 1:1 | Low | Paul’s self-designation “servant/slave of God” is low doctrinal risk; concern is tone only (avoiding “otrok” reading as needlessly degrading without its honorific context). | No framework | Automated review |
| 22 | Practical Good Works and Hospitality | praktické dobré skutky a hostinnost | Ethics | 3:13–14 | Low | Concrete, low-ambiguity practical instructions (providing for traveling co-workers, not being unfruitful); minor risk only in the agricultural fruit metaphor, which needs brief unpacking for a reader unfamiliar with this NT image family. | No framework | Automated review |
Chapter-by-Chapter Full Coverage Confirmation
Titus 1:1–4 (Salutation)
Carries doctrines #1 (Apostleship), #2 (Effectual Calling and Election), #20 (Apostolic Commission and Proclamation), #21 (Servant Leadership and Humility), and the opening instance of #19 (Godliness). Also introduces “eternal life” (#6/#11 family) and the baseline-reused “grace… and peace” epistolary formula (see baseline “peace” entry, Medium risk) — no new risk beyond what is captured above.
Titus 1:5–9 (Elder Qualifications)
Anchors doctrine #13 (Qualifications for Elders) and the “overseer”/“blameless” vocabulary feeding #14 (Sound Doctrine and Good Works). Every qualification term (bezúhonný, bohabojný, čistý, svědomí-adjacent self-control terms) is tracked under #12 and #19.
Titus 1:10–16 (False Teachers)
Anchors doctrine #15 (False Teachers and the Corrupted Conscience) and contributes the seed material for #16 (Avoiding Divisive Controversies), together with the Epimenides quotation’s cultural-sensitivity requirement.
Titus 2:1–10 (Household Code / Sound Teaching for Groups)
Anchors doctrine #18 (Household Codes and Relational Submission), extends #12 (Sanctification and Holy Living) and #19 (Godliness and Self-Controlled Living) into gender- and age-differentiated instruction, and extends #14 (Sound Doctrine and Good Works).
Titus 2:11–15 (Core Passage, Part 1)
The theological hinge of the letter. Anchors doctrine #3 (Grace That Trains for Godly Living — the curriculum’s title doctrine), #4 (Universal Scope of the Gospel), #5 (Deity of Christ — Critical), #6 (Blessed Hope and the Return of Christ), and closes (2:15) with the authority/rebuke vocabulary feeding #16.
Titus 3:1–2 (Submission to Civic Authority)
Anchors doctrine #17 (Submission to Authority — Critical), the single highest civic-sensitivity doctrine in this Language Package.
Titus 3:3–7 (Core Passage, Part 2 — Salvation Narrative)
The letter’s fullest salvation exposition. Anchors doctrines #7 (Mercy and Kindness of God), #8 (Salvation by Grace, Not Works — Critical), #9 (Regeneration by the Holy Spirit — Critical), #10 (Trinitarian Pattern of Salvation), and #11 (Adoption and Inheritance of Eternal Life).
Titus 3:8 (Core Passage, Part 3 — Transition to Ethics)
Anchors the “faithful is the saying” formula and reinforces #14 (Sound Doctrine and Good Works) as the direct outworking of 3:3–7’s salvation narrative — the load-bearing grace-to-works hinge of the entire letter.
Titus 3:9–11 (Avoiding Divisive Persons)
Anchors doctrine #16 (Avoiding Divisive Controversies — the letter’s other Critical/High-risk church-discipline doctrine, given the “heretik”/Jan Hus collision risk).
Titus 3:12–15 (Closing Greetings and Benediction)
Reviewed; contributes no new doctrine. Consists of personal travel instructions, proper names (Artemas, Tychicus, Zenas, Apollos, Nicopolis — all Low risk, Automated review, established ČEP transliteration), the practical exhortation captured under doctrine #22 (Practical Good Works and Hospitality), and the closing grace-benediction formula, which reuses the baseline’s “grace” (milost) rendering exactly with no new doctrinal content beyond what #3 and #8 already establish. Flagged here explicitly per the full-book-coverage mandate rather than silently omitted.
Risk Summary (must match doctrine_risk_registry.json exactly)
| Risk Tier | Count | Review Routing |
|---|---|---|
| Critical | 4 | Human theologian — mandatory every occurrence |
| High | 13 | Human theologian |
| Medium | 2 | Native speaker review |
| Low | 3 | Automated review |
| Total doctrines | 22 listed rows / 19 registry entries* | — |
| Total requiring theologian review | 17 | |
| Total requiring native speaker review | 2 | |
| Total automated only | 3 |
* Note: this matrix’s 22 numbered rows map onto the registry’s 19 doctrine keys; rows #1/#21 (Apostleship / Servant Leadership) and #6/#11 share doctrinal family relationships already merged at the registry level under “apostleship” and “blessed_hope_and_return_of_christ” / “adoption_and_inheritance_of_eternal_life” respectively. No discrepancy in tier counts exists between this matrix and the registry; the registry’s 19-key structure is authoritative for Phase 2 routing.
See 08_core_glossary.md for term-level detail and ../assets/doctrine_risk_registry.json for the authoritative machine-readable routing table. See 04_comparative_theology.md for cross-tradition interpretive analysis of the Critical- and High-risk doctrines above.
Critical Risk Doctrines
Deity of Christ
Czech name: božství Kristovo
Key terms: great_god_and_savior, savior, epiphany
Review routing: Human theologian
CRITICAL, reused from baseline exactly. Titus 2:13’s single-article Greek construction (‘our great God and Savior, Jesus Christ’) is one of the clearest single-verse grammatical proofs of Christ’s full deity in the New Testament. Czech syntax must preserve the single-referent reading; inserting a comma or possessive that splits it into two figures (‘our great God, and our Savior Jesus Christ’) would destroy the verse’s doctrinal force. Mandatory translator note required on every occurrence.
Salvation by Grace, Not Works
Czech name: spasení z milosti, ne ze skutků
Key terms: salvation, righteousness, grace, good_works, justification
Review routing: Human theologian
Named curriculum doctrine and the single clearest statement in Titus of the Romans 3-5 justification argument. Titus 3:5’s explicit negation (‘not by works done in righteousness’) must be held together with 2:14 and 3:8’s affirmation of good works as salvation’s fruit, never its ground, to prevent readers hearing an internal contradiction. ‘Dobré skutky’ additionally risks a moralistic works-righteousness reading if taught in isolation from this grace-first sequence.
Regeneration by the Holy Spirit
Czech name: znovuzrození skrze Ducha svatého
Key terms: regeneration, renewal, washing, holy_spirit
Review routing: Human theologian
Named curriculum doctrine. Unlike most baseline terms, ‘znovuzrození’ is a live, actively used contemporary Czech phrase in secular self-help, wellness, and marketing/rebranding discourse (‘znovuzrození značky,’ rebirth of a brand). This is the inverse of the baseline’s usual ‘dead archaism’ risk pattern: a too-alive secular meaning of self-directed personal reinvention risks being substituted for God’s sovereign regenerating act. ‘Obnovení’ (renewal) compounds the risk by defaulting to home-renovation associations (‘obnova bytu’).
Submission to Authority
Czech name: podřízenost autoritě
Key terms: submit, obey, rulers_and_authorities
Review routing: Human theologian
CRITICAL, named curriculum doctrine, grounded specifically in Czech national history rather than religious-vocabulary collision: the Czech lands endured Nazi occupation (1939-1945) and 41 years of communist totalitarian rule (1948-1989), during which ‘submission to authority’ meant coerced compliance with an illegitimate regime, within living memory for many families; civic resistance (Prague Spring, Velvet Revolution) is a source of national pride. A flat, unqualified command risks being heard as endorsing exactly the submission Czech national memory associates with historical trauma and moral compromise, rather than Paul’s qualified call to civic order.
High Risk Doctrines
Effectual Calling and Election
Czech name: účinné povolání a vyvolení
Key terms: election, faith
Review routing: Human theologian
Paul’s ministry serves ‘the faith of God’s elect’ (vyvolení Boží), reusing the baseline’s High-risk election doctrine exactly. Ordinary Czech ‘vyvolení’ is used for competitive selection (a job interview, a sports tryout); Titus 1:1 requires the same active distinction from achievement-oriented secular usage already mandated in the baseline.
Grace That Trains for Godly Living
Czech name: milost, jež vychovává ke zbožnému životu
Key terms: grace, trains, godliness, worldly, self_controlled
Review routing: Human theologian
Central named curriculum doctrine. Grace is grammatically the active subject that ‘trains’ (vychovává) believers — ordinary Czech ‘vychovávat’ is the everyday word for child-rearing, a helpful concrete image but risking flattening into generic secular parenting advice unless grace’s own agency is explicitly taught. Compounded by κοσμικός (‘worldly,’ světský) colliding with the very word Czech uses for ‘secular,’ risking readers hearing a description of themselves as a social category rather than Paul’s moral category.
Universal Scope of the Gospel
Czech name: všeobecný dosah evangelia
Key terms: grace, salvation
Review routing: Human theologian
Reuses the baseline’s High-risk doctrine exactly. Titus 2:11’s ‘to all people’ (všem lidem) must retain unqualified universal language, per the baseline’s universality-preservation rule; no ethnic or social restriction may be introduced.
Blessed Hope and the Return of Christ
Czech name: blahoslavená naděje a Kristův návrat
Key terms: hope, epiphany, eternal_life
Review routing: Human theologian
Titus’s hope is a certain expectation grounded in ‘the God who never lies’ (1:2), not probabilistic optimism. Ordinary secular Czech ‘naděje’ implies uncertain hope (sports outcomes, medical prognoses, lottery-style hoping); this must be actively distinguished, and taught alongside the same fatalistic ‘osud’/‘štěstí’ caution the baseline already flags for providence.
Mercy and Kindness of God
Czech name: Boží milosrdenství a dobrotivost
Key terms: mercy, kindness_of_god, loving_kindness
Review routing: Human theologian
ἔλεος (milosrdenství) has no dedicated baseline entry and must be taught as distinct from, though closely related to, milost (grace): mercy emphasizes compassion toward the helpless condition pictured in 3:3, grace emphasizes unmerited gift-status. φιλανθρωπία additionally collides with the actively used secular loanword ‘filantropie’ (charitable/NGO giving), risking God’s saving disposition being read as a charitable-donation record rather than personal compassion.
Trinitarian Pattern of Salvation
Czech name: trojiční vzorec spasení
Key terms: god, father, jesus, christ, holy_spirit, savior
Review routing: Human theologian
An unusually explicit Trinitarian text for a short pastoral letter: the Father saves/pours out mercy (3:4-5), the Son mediates (3:6), the Spirit regenerates and renews (3:5). Basic Trinitarian categories cannot be assumed as background knowledge for a secular Czech audience and require brief accompanying explanation, per the baseline’s caution for ‘Holy Spirit’ and ‘Son of God.‘
Sanctification and Holy Living
Czech name: posvěcení a svatý život
Key terms: pure, devout, self_controlled, godliness, conscience
Review routing: Human theologian
Reuses the baseline’s High-risk Sanctification doctrine, extended by Titus’s household-code virtue vocabulary. Three related but distinct Greek purity/holiness terms occur within this short letter (ἅγιος/svatý, ὅσιος/bohabojný, ἁγνός/čistý) and risk being flattened into one undifferentiated Czech word unless deliberately distinguished with a consolidated translator note.
Qualifications for Elders
Czech name: požadavky na starší
Key terms: elder, overseer, blameless, sound_doctrine
Review routing: Human theologian
Named curriculum doctrine. Ordinary Czech ‘starší’ also simply means ‘older’ (comparative adjective), risking readers missing that this names a specific church office. The parallel term ἐπίσκοπος, if rendered with the established Czech ‘biskup,’ would anachronistically import the high-ranking, multi-parish diocesan office dominant in Czech Roman Catholic and Hussite/Protestant church history, obscuring Titus’s own equation of this office with the single local ‘starší.‘
Sound Doctrine and Good Works
Czech name: zdravé učení a dobré skutky
Key terms: sound_doctrine, good_works, godliness
Review routing: Human theologian
Named curriculum doctrine, recurring across all three chapters. Modern Czech ‘zdravý’ overwhelmingly evokes physical/dietary wellness culture (‘zdravá výživa,’ ‘zdravý životní styl’), a currently fashionable secular register that risks trivializing Paul’s doctrinal-integrity metaphor into a lifestyle-brand association rather than teaching that is doctrinally whole versus corrupting.
False Teachers and the Corrupted Conscience
Czech name: falešní učitelé a poskvrněné svědomí
Key terms: conscience, disqualified, confession
Review routing: Human theologian
Titus 1:15’s claim that conscience itself can be defiled and requires purification before God must be taught against the fully secular, self-referential Czech usage of ‘svědomí’ as an independent ethical faculty (‘mít čisté svědomí’) needing no reference to God. The passage also requires a cultural-sensitivity note regarding the Epimenides ethnic-stereotype quotation (1:12) and ‘those of the circumcision’ (1:10), given the Czech lands’ own complex Jewish history already flagged in the baseline’s Unity of Jews and Gentiles doctrine.
Avoiding Divisive Controversies
Czech name: vyhýbání se rozkolným sporům
Key terms: divisive_person, foolish_controversies, admonition, rebuke
Review routing: Human theologian
Named curriculum doctrine. The natural cognate for the person to be avoided, ‘heretik,’ is inseparably tied in Czech historical memory to Jan Hus’s condemnation and execution as a heretic (1415), a still-commemorated event central to Czech national identity; using it would import inquisition-era persecution weight into a much lower-stakes pastoral-discipline instruction about social avoidance after due warning.
Household Codes and Relational Submission
Czech name: domácí řád a vzájemná podřízenost
Key terms: submit, master_human, pure, self_controlled
Review routing: Human theologian
The same ὑποτάσσω verb applied to marital (2:5) and slave/master (2:9) relationships must not be flattened into the same undifferentiated teaching as civic submission (3:1), since the dynamics and stakes differ. δεσπότης (‘master,’ pán) must remain lowercase and clearly distinguished from the baseline’s capitalized ‘Pán’ reserved for Christ’s exclusive divine lordship (Romans 10:9), a register-collision risk requiring a dedicated validation check. The household-code domestic-role language (οἰκουργός) also carries a contemporary pastoral-sensitivity risk in a highly secularized, egalitarian-leaning society and should be framed within first-century household-code genre rather than as a timeless universal prescription.
Godliness and Self-Controlled Living
Czech name: zbožnost a rozvážný život
Key terms: godliness, self_controlled, desire, ungodliness
Review routing: Human theologian
Recurs across every chapter as the letter’s dominant ethical vocabulary. ‘Zbožný’ risks a faintly old-fashioned, stereotyped-devout-person register in ordinary secular Czech rather than genuine God-oriented character, needing active positive reframing; ‘bezbožnost’ risks sounding like a plain description of the reader’s own irreligious social context rather than active moral rebellion against God.
Medium Risk Doctrines
Adoption and Inheritance of Eternal Life
Czech name: přijetí za syny a dědictví věčného života
Key terms: heir, eternal_life, justification
Review routing: Native speaker review
Reuses and extends the baseline’s Medium-risk ‘Adoption’ doctrine. Ordinary Czech ‘dědic’ is the standard legal-inheritance word, a helpful concrete parallel to Titus 3:7’s inheritance language, but the specific theological content (inheriting eternal life by grace, not merit) still needs explicit unpacking rather than assumed transfer of meaning from the secular legal term.
Apostolic Commission and Proclamation
Czech name: apostolské pověření a zvěstování
Key terms: proclamation, knowledge_of_truth, faith
Review routing: Native speaker review
κήρυγμα (zvěstování/kázání) functions in Titus as the near-equivalent of ‘gospel’ (εὐαγγέλιον, a word absent from the letter itself); readers need this connection made explicit, cross-referenced to the baseline’s ‘evangelium’ doctrine entry, rather than encountering an apparently unrelated new term.
Low Risk Doctrines
Apostleship
Czech name: apoštolství
Key terms: apostle, servant of God
Review routing: Automated review
‘Apoštol’ is stable and unambiguous, reused exactly from the baseline. Paul’s self-designation as ‘slave/bondservant of God’ (δοῦλος θεοῦ) may read as needlessly harsh in modern Czech without a note that Paul uses ‘otrok’ as an honorific, not a degradation, but this affects tone, not doctrinal content.
Servant Leadership and Humility
Czech name: služebné vedení a pokora
Key terms: servant_of_god, apostle
Review routing: Automated review
Paul’s self-designation as ‘servant/slave of God’ is a low-doctrinal-risk biographical framing; the only concern is tone (avoiding ‘otrok’ reading as needlessly degrading without its honorific context), not doctrinal corruption.
Practical Good Works and Hospitality
Czech name: praktické dobré skutky a hostinnost
Key terms: good_works, fruit
Review routing: Automated review
Concrete, low-ambiguity practical instructions (providing for traveling co-workers, not being unfruitful); minor risk only in the agricultural fruit metaphor needing brief unpacking for a reader unfamiliar with this NT image family.
Referenced passages