11 Doctrine Analysis

Koine Greek → Filipino | 3 John 1:1–14 | Full-Book Doctrine Matrix

This document extends the baseline Romans Language Package doctrine analysis for the destination language filipino. 3 John is a single-chapter book (1:1–14); “full-book coverage” for this curriculum therefore means complete verse-by-verse coverage of all 14 verses, not chapter-level sampling. This matrix is fully consistent with assets/doctrine_risk_registry.json: same nine doctrines, same risk tiers, same review routing. No doctrine, tier, or routing decision here contradicts that registry; this document supplies the supporting-passage detail, translation-risk reasoning, and full-verse traceability behind it.

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Part A — Verse-by-Verse Coverage (3 John 1:1–14, complete)

Every verse of the book is accounted for below, mapped to the doctrine(s) it feeds into. No verse is silently omitted.

Verse(s)	Content Summary	Doctrine(s) Engaged
1:1	Greeting: “The elder, to the beloved Gaius, whom I love in truth”	Pastoral Authority and Spiritual Fatherhood; Truth and Christian Fellowship
1:2	Prayer for Gaius’s health, “even as your soul prospers”	Testimony and Reputation within the Church
1:3	Joy at brothers’ report of Gaius’s truth-walk	Truth and Christian Fellowship; Testimony and Reputation within the Church
1:4	”No greater joy than to hear my children walk in truth”	Pastoral Authority and Spiritual Fatherhood; Truth and Christian Fellowship
1:5	Gaius’s faithful conduct toward brothers and strangers	Hospitality to Traveling Ministers
1:6	Their testimony of Gaius’s love before the church; request to send them forward worthily of God	Hospitality to Traveling Ministers; Testimony and Reputation within the Church
1:7	They went out “for the sake of the Name,” accepting nothing from the Gentiles/pagans	Missionary Financial Integrity and the Name
1:8	”We ought to support such people, that we may be fellow workers for the truth”	Hospitality to Traveling Ministers
1:9	Diotrephes, who loves to be first, does not acknowledge the elder	Church Leadership and Pride (Diotrephes)
1:10	Diotrephes’s malicious talk, refusal to welcome brothers, casting out those who do	Church Leadership and Pride (Diotrephes)
1:11	”Do not imitate what is evil but what is good”; doing good/evil and knowing God	Imitating Good rather than Evil; Spiritual Perception of God through Conduct
1:12	Demetrius has been well spoken of by all, and by the truth itself	Commendation of Faithful Witness (Demetrius)
1:13–14	Closing: much to write, hope to see Gaius soon, peace, friends greet friends by name	Truth and Christian Fellowship

No verse in 3 John falls outside this coverage; the book contains no untouched material requiring a “reviewed, no new terms” notation, since every verse contributes to at least one of the nine doctrines below.

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Part B — Full Doctrine Matrix

Risk tiers, doctrine names, and review routing below are identical to assets/doctrine_risk_registry.json. Nothing in this table may be altered without a corresponding update to that registry.

Doctrine	Filipino Doctrine Name	Supporting Passages (3 John)	Risk	Translation Risk Summary	Review Routing
Hospitality to Traveling Ministers	Pagtanggap sa mga Naglalakbay na Lingkod ng Diyos	1:5, 1:6, 1:8	High	Propempō (“send forward”) must render as tangible material/logistical gospel support, not a polite farewell or bare escort; Filipino hospitality norms (pagpapatuloy, pakikisama) risk flattening this into ordinary guest courtesy rather than a specific ministry-support obligation.	Human theologian
Missionary Financial Integrity and the Name	Integridad sa Pananalapi ng mga Misyonero Alang-alang sa Pangalan	1:7	High	Two converging risks: “Pangalan” (the Name) risks folk-devotional name-invocation association (anting-anting-style); ethnikoi here is a narrower, pejorative term for unbelieving patrons, distinct from Romans’ neutral “mga Hentil,” and conflating the two collapses two separate doctrinal points.	Human theologian
Imitating Good rather than Evil	Pagtulad sa Mabuti Sa Ibaba ng Masama	1:11	High	”Tularan” (imitate) risks collision with the established Filipino Catholic devotional practice of imitating canonized saints’ lives (pagtularan sa buhay ng mga santo); this doctrine calls for imitation of ordinary observable conduct modeled by named individuals in the letter, not devotional veneration.	Human theologian
Church Leadership and Pride (Diotrephes)	Pamumuno sa Iglesia at Kayabangan (Diotrepes)	1:9, 1:10	High	Philoprōteuōn (“loves to be first”) must name illegitimate, self-serving ambition distinct from the legitimate office of matanda (elder) affirmed elsewhere in the same letter; ekballō (“cast out”) must be rendered as unjust, authority-abusing exclusion, not legitimate church discipline.	Human theologian
Commendation of Faithful Witness (Demetrius)	Papuri sa Matapat na Saksi (Demetrio)	1:12	High	Demetrius functions as the letter’s deliberate positive counterweight to Diotrephes; the contrast must not be softened. Alēthēs (true, factual-accuracy) must stay distinct from alētheia (katotohanan, the letter’s thicker theme) so the two are not collapsed.	Human theologian
Truth and Christian Fellowship	Katotohanan at Pagsasamahang Kristiyano	1:1, 1:3–4, 1:6, 1:14	High	The love (agapē/agapaō) binding this fellowship must be anchored to covenantal, self-giving affection — not romantic-love connotations (pag-ibig/minamahal) nor a reciprocal social debt (utang na loob). The letter also distinguishes “mga kapatid” (fictive kinship) from “mga kaibigan” (friends); flattening these loses a distinction the text draws.	Human theologian
Pastoral Authority and Spiritual Fatherhood	Awtoridad Pastoral at Espirituwal na Pagka-Ama	1:1, 1:4	Medium	”Matanda” (elder) names a recognized pastoral office, not merely advanced age, and must not be confused with Catholic clerical titles (pari, obispo). “Mga anak” (spiritual children) must stay distinct from the baseline’s pag-ampon (adoption) doctrine, since this is a pastor-disciple relationship, not legal sonship before God.	Native speaker review
Testimony and Reputation within the Church	Patotoo at Reputasyon sa Iglesia	1:2, 1:3, 1:6	Medium	Nagpatotoo/patotoo must retain the sense of a public, verifiable character report, not vague praise. “Kaluluwa” (soul, v.2) carries the baseline’s folk-associative risk of a wandering spirit/ghost and needs a note clarifying it names Gaius’s ongoing spiritual health.	Native speaker review
Spiritual Perception of God through Conduct	Espirituwal na Pagkakilala sa Diyos Ayon sa Pag-uugali	1:11	Medium	The Johannine idiom “has not seen God” must not be read literalistically; a note should clarify it is an idiom for relational knowledge of God evidenced by habitual conduct, distinguishing genuine faith from mere outward profession.	Native speaker review

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Part C — Risk Summary (must match doctrine_risk_registry.json exactly)

Tier	Count
Critical	0
High	6
Medium	3
Low	0
Total requiring human theologian review	6
Total requiring native speaker review	3
Total automated-only	0

No Critical-tier doctrine is present in 3 John; this is consistent with the registry and reflects that this short pastoral letter, while containing multiple High-risk syncretism and characterization risks, does not turn on a Critical-tier soteriological or Christological term in the way Romans does. High-tier doctrines here concentrate around three collision points specific to Filipino culture: (1) hospitality/love language colliding with utang na loob and pakikisama social norms, (2) “the Name” and Gentiles/pagans colliding with folk-devotional name-invocation and a narrower pejorative sense distinct from Romans’ inclusive “mga Hentil,” and (3) imitation language colliding with saint-veneration devotional practice.

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Part D — Cross-Reference to Baseline Package

The following baseline (Romans) doctrines and terms are directly relevant background for reviewers working this curriculum and must not be contradicted:

• Grace vs. utang na loob (baseline grace entry) — structurally identical collision risk informs the Truth and Christian Fellowship and Hospitality doctrines above.
• Holy Spirit / anito, anting-anting forbidden substitutions (baseline system prompt) — directly informs the Missionary Financial Integrity and the Name doctrine’s “Pangalan” risk.
• Adoption (pag-ampon) (baseline adoption entry) — must be kept distinct from this curriculum’s “mga anak” (spiritual children) usage in Pastoral Authority and Spiritual Fatherhood; these are two different doctrines and must never be merged in translator notes.
• Church (iglesia over simbahan) (baseline church entry) — reused exactly in Church Leadership and Pride doctrine.
• Peace (kapayapaan) (baseline peace entry) — reused exactly in the closing greeting (3 John 1:14/15 depending on versification) under Truth and Christian Fellowship.

This document must be loaded alongside analysis/08_core_glossary.md, assets/doctrine_risk_registry.json, and the baseline Romans Language Package before any Phase 2 translation of 3 John curriculum materials.

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High Risk Doctrines

Church Leadership and Pride (Diotrephes)

Filipino name: Pamumuno sa Iglesia at Kayabangan (Diotrepes)
Key terms: loves to be first / preeminence, receive/welcome, malicious/evil words, cast out, elder
Review routing: Human theologian

Philoprōteuōn (‘loves to be first’) must clearly name an illegitimate, self-serving ambition for supremacy, distinct from the legitimate church office of matanda (elder) affirmed positively elsewhere in the same letter, so the term critiques prideful self-exaltation rather than church authority as such. Similarly, ekballō (‘cast out’) must be rendered as an unjust, authority-abusing exclusion, clearly distinguished from any legitimate biblical process of church discipline, so the passage is not misread as a critique of discipline itself.

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Commendation of Faithful Witness (Demetrius)

Filipino name: Papuri sa Matapat na Saksi (Demetrio)
Key terms: testify/witness, good report, true, truth
Review routing: Human theologian

Demetrius functions as the letter’s positive moral counterweight to Diotrephes; every reference to his conduct must preserve this deliberate positive/negative contrast without softening either figure’s portrayal. ‘Alēthēs’ (true, a simple factual-accuracy adjective) must also be kept distinct from ‘alētheia’ (katotohanan, the letter’s thicker theological theme) so the two are not collapsed into one undifferentiated idea.

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Hospitality to Traveling Ministers

Filipino name: Pagtanggap sa mga Naglalakbay na Lingkod ng Diyos
Key terms: strangers, send forward, worthily of God, receive/support, fellow workers, brothers
Review routing: Human theologian

The core commendable act (propempō, ‘send forward’) must be rendered as tangible material and logistical support, not a polite farewell (magpaalam) or bare escort (ihatid); a thin rendering strips out the gospel-partnership sense that is the doctrine’s operational center. Filipino social hospitality norms (pagpapatuloy, pakikisama) risk flattening this into ordinary courtesy toward guests rather than a specific ministry-support obligation tied to advancing the gospel.

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Imitating Good rather than Evil

Filipino name: Pagtulad sa Mabuti Sa Ibaba ng Masama
Key terms: imitate/follow, good/evil, doing good/doing evil, has not seen God
Review routing: Human theologian

Tularan (imitate) risks collision with the established Filipino Catholic devotional practice of imitating the life of a canonized saint (pagtularan sa buhay ng mga santo), a devotional discipline directed toward a venerated figure. This doctrine instead calls for imitation of ordinary, observable good conduct modeled by named individuals in the letter’s own narrative (Gaius, Demetrius), not veneration of a sanctified figure; a teaching note distinguishing ethical imitation from devotional veneration is required.

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Missionary Financial Integrity and the Name

Filipino name: Integridad sa Pananalapi ng mga Misyonero Alang-alang sa Pangalan
Key terms: name (for the Name’s sake), Gentiles/pagans
Review routing: Human theologian

Two distinct collision risks converge here: (1) ‘Pangalan’ (the Name) risks folk-devotional association with anting-anting-style name-invocation for supernatural benefit, already flagged in the baseline; a note anchoring it to Christ’s person and mission is required. (2) ‘ethnikoi’ here is a narrower, pejorative term for unbelieving patrons distinct from Romans’ neutral ‘mga Hentil’ ethnic-inclusion term; conflating the two collapses separate doctrinal points and requires an explicit distinguishing note.

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Truth and Christian Fellowship

Filipino name: Katotohanan at Pagsasamahang Kristiyano
Key terms: truth, beloved/love, love (noun), friends, brothers, walk
Review routing: Human theologian

The love (agapē/agapaō) that binds this fellowship together must be anchored to covenantal, self-giving affection, not Filipino everyday romantic-love connotations (pag-ibig/minamahal) and not reframed as a reciprocal social debt (utang na loob) requiring repayment, mirroring the baseline’s grace/utang-na-loob concern. The letter also distinguishes fictive-kinship language (mga kapatid, ‘brothers’) from personal friendship (mga kaibigan, ‘friends’); flattening these into one term loses a distinction the text itself draws.

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Medium Risk Doctrines

Pastoral Authority and Spiritual Fatherhood

Filipino name: Awtoridad Pastoral at Espirituwal na Pagka-Ama
Key terms: elder, children
Review routing: Native speaker review

Matanda (elder) names a recognized office of pastoral authority, not merely advanced age, and should not be confused with Catholic clerical titles (pari, obispo). ‘Mga anak’ (spiritual children) must be kept distinct from the baseline’s pag-ampon (adoption into God’s family) doctrine, since this names a pastor-to-disciple relationship rather than legal sonship before God.

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Spiritual Perception of God through Conduct

Filipino name: Espirituwal na Pagkakilala sa Diyos Ayon sa Pag-uugali
Key terms: has not seen God, doing good/doing evil
Review routing: Native speaker review

This Johannine idiom (‘has not seen God’) must not be read literalistically, as though physical sight of God were ever possible; a teaching note should clarify it is an idiom for relational knowledge of God evidenced by habitual conduct, distinguishing genuine faith from mere outward religious profession.

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Testimony and Reputation within the Church

Filipino name: Patotoo at Reputasyon sa Iglesia
Key terms: testify/witness, soul
Review routing: Native speaker review

Nagpatotoo/patotoo must retain the sense of a public, verifiable report of character rather than vague praise, since public testimony is the letter’s recurring mechanism for commending faithful conduct. ‘Kaluluwa’ (soul, v.2) carries the baseline’s folk-associative risk of a wandering spirit and needs a note clarifying it names Gaius’s ongoing spiritual health, not a disembodied spirit.