Doctrine Analysis
11 Doctrine Analysis — Ephesians | English → Filipino
This is the full doctrine matrix for Ephesians 1–6, covering every chapter of the book. It is fully consistent with doctrine_risk_registry.json (Ephesians): the same 30 doctrine entries and the same risk tiers are used throughout. The core passage (Ephesians 2:1-10) anchors the curriculum theologically but is not the boundary of this analysis — every chapter is reviewed below, including chapters that mainly extend or apply doctrines introduced earlier rather than introducing new ones. Risk tiers (Critical/High/Medium/Low) and review routing (Human theologian / Native speaker / Automated) follow the baseline Romans Language Package’s four-tier framework exactly.
Note on risk-tier totals: Per-doctrine tiers below are reproduced exactly from doctrine_risk_registry.json. Cross-checking the individual entries against that file’s tallies: 4 Critical, 19 High, 6 Medium, 1 Low (30 doctrines total). This yields 23 doctrines requiring human theologian review and 6 requiring native speaker review and 1 requiring only automated review — matching the registry’s stated total_requiring_theologian_review: 23, total_requiring_native_speaker_review: 6, and total_automated_only: 1 exactly, even though the registry’s internal risk_summary block itself misstates the Critical/High split (5/18 rather than the correct 4/19 reflected in its own per-doctrine entries). This document uses the accurate per-doctrine figures.
Chapter 1 — Blessing, Election, and the Hope of the Calling
Chapter 1 is doctrinally dense: it establishes the Trinitarian, election-and-inheritance framework that chapters 2–6 build on.
| Doctrine | Filipino Doctrine Name | Supporting Passages (Ephesians) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|---|
| Election and Predestination in Christ | Pagkahirang at Pagtatalaga kay Kristo | 1:4-5, 1:11-12 | High | Itinalaga na noon pa man risks collision with the fatalistic Filipino tadhana/kapalaran framing; must read as God’s personal, relational, loving choice, not blind fate. | Human theologian |
| Christian Identity in Christ (Union with Christ) | Pagkakakilanlan sa Kristo | 1:3 | High | The blessing “in Christ” (sa Kristo) must retain explicit union-with-Christ force, anticipating the syn- compounds of 2:5-6. | Human theologian |
| Assurance of Salvation | Katiyakan ng Kaligtasan | 1:13-14 | High | Sealing/guarantee language must rest on God’s unchanging character and Christ’s finished work, not ongoing sacramental performance (e.g., repeated confession, Confirmation). | Human theologian |
| Deity of Christ | Pagka-Diyos ni Kristo | 1:20-23 | High | Already affirmed in Filipino Catholic catechesis; risk is devotional dilution toward Mary/saints rather than outright denial. | Human theologian |
| Sonship of Christ | Pagka-Anak ni Kristo | 1:3 | High | Anak ng Diyos must retain eternal, unique, co-equal Sonship, kept central against competing devotional attention. | Human theologian |
| Lordship of Christ | Pagka-Panginoon ni Kristo | 1:2-3 | High | Panginoon must convey exclusive, supreme Lordship from its first occurrence, since it anchors motive clauses throughout the book (5:22, 6:1, 6:5-9). | Human theologian |
| The Mystery of Christ Revealed | Ang Hiwaga ni Kristo na Isiniwalat | 1:9 | Critical | First occurrence of hiwaga; establishes the disclosed-not-occult framing that must be maintained through 3:3-9 and 5:32. | Human theologian |
| The Church as the Body of Christ | Ang Iglesia bilang Katawan ni Kristo | 1:22-23 | High | First appearance of katawan/headship (ulo) applied to Christ over the church; must be introduced as organic, living union, not institutional metaphor. | Human theologian |
| Redemption and Forgiveness | Pagtubos at Kapatawaran | 1:7 | High | Pagtubos must retain the ransom/price-paid sense; kapatawaran must not collapse into mechanical sacramental absolution apart from faith. | Human theologian |
| Sealing and Guarantee of the Holy Spirit | Ang Tatak at Katibayan ng Espiritu Santo | 1:13-14 | High | Tinatakan risks conflation with the sacrament of Confirmation (“tatak ng Espiritu Santo”); must be taught as the Spirit’s presence given at the moment of faith. | Human theologian |
| Adoption into God’s Family | Pag-ampon sa Pamilya ng Diyos | 1:5 | Medium | Filipino adoption custom is culturally well understood; emphasis needed is permanence and grace-basis, not family merit. | Native speaker review |
| Inheritance in Christ | Mana kay Kristo | 1:11, 1:14, 1:18 | Medium | Mana must be taught as grace-secured, not bloodline/merit-secured, contrary to ordinary Filipino inheritance custom. | Native speaker review |
| Thanksgiving and Praise | Pasasalamat at Papuri | 1:3-14, 1:16 | Low | Standard, low-risk term; the extended doxology (1:3-14) is the chapter’s dominant genre. | Automated review |
Chapter 2 — Grace, New Life, and One New Humanity (Core Passage)
Chapter 2 contains the core passage (2:1-10) and carries the curriculum’s highest doctrinal concentration.
| Doctrine | Filipino Doctrine Name | Supporting Passages | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|---|
| Salvation by Grace through Faith | Kaligtasan sa Biyaya Sa Pamamagitan ng Pananampalataya | 2:1-10 (thesis passage) | Critical | 2:8-9’s grace-faith-not-works sequence is the curriculum’s thesis. Biyaya must never collapse into utang na loob; kaligtasan must never be mechanically sacramental; kaloob (gift, v.8) must be clearly distinguished from mga gawa (works, v.9, excluded as ground) and mga gawang mabuti (good works, v.10, the fruit). | Human theologian |
| Universal Human Accountability | Pananagutan ng Lahat ng Tao | 2:1-3 | High | Patay sa mga kasalanan risks being read as physical death/moral weakness only, softening the necessity of grace; sa likas na pagkatao (“by nature,” v.3) must retain inherent, universal condemnation with no exception for the devout or sacramentally observant. | Human theologian |
| Christian Identity in Christ (Union with Christ) | Pagkakakilanlan sa Kristo | 2:5-6 | High | The syn- compounds (kasamang binuhay/kasamang pinaupo) must retain explicit union force, not read as generic personal revival. | Human theologian |
| Assurance of Salvation | Katiyakan ng Kaligtasan | 2:6 | High | ”Seated with Christ” must convey a present, secure status grounded in Christ’s finished work. | Human theologian |
| Church as God’s Temple and Dwelling Place | Ang Iglesia bilang Templo at Tahanan ng Diyos | 2:19-22 | High | Templo must be distinguished from the physical simbahan building; the temple is the people, God’s dwelling in the Spirit. | Human theologian |
| Unity of Jews and Gentiles in One New Humanity | Pagkakaisa ng mga Judio at Hentil sa Isang Bagong Sangkatauhan | 2:11-22 | High | Requires OT/NT covenant-history background; pagkakasundo (reconciliation) defaults in Filipino usage to interpersonal reconciliation only and must retain both the godward and Jew-Gentile dimensions together. | Human theologian |
| One New Humanity as New Creation | Bagong Sangkatauhan bilang Bagong Nilalang | 2:15 | High | Isang bagong sangkatauhan must be distinguished from mere social-reconciliation rhetoric; it is a genuinely new spiritual creation. | Human theologian |
| Walking in Newness of Life | Pamumuhay sa Kabaguhan | 2:2 (negative), 2:10 (positive) | High | First occurrence of the negative-to-positive “walk” (namuhay/lumakad) motif that recurs through 4:1, 4:17, 5:2, 5:8, 5:15; rendering must be locked for consistency from this point forward. | Human theologian |
| Prayer and Direct Access to God | Panalangin at Direktang Pagdulog sa Diyos | 2:18 | High | Pagdulog (access) must be taught alongside baseline’s pamamagitan (Critical) to reinforce direct access to God through Christ and the Spirit, not through additional intercessory figures. | Human theologian |
Chapter 3 — The Mystery Made Known and Paul’s Ministry
| Doctrine | Filipino Doctrine Name | Supporting Passages | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|---|
| The Mystery of Christ Revealed | Ang Hiwaga ni Kristo na Isiniwalat | 3:3-9 | Critical | Central chapter for this doctrine: Paul explicitly narrates the mystery’s disclosure. Every occurrence of hiwaga here requires the explicit “revealed, not occult” teaching note. | Human theologian |
| Unity of Jews and Gentiles in One New Humanity | Pagkakaisa ng mga Judio at Hentil sa Isang Bagong Sangkatauhan | 3:6 | High | Gentile co-heirship stated as the content of the mystery itself; must retain full covenantal weight, not generic inclusivity language. | Human theologian |
| Prayer and Direct Access to God | Panalangin at Direktang Pagdulog sa Diyos | 3:12 | High | Reiterates direct access “through faith in him,” reinforcing the ch.2 teaching note against intercessory-figure substitution. | Human theologian |
| Christ-Centered Ministry and Mission | Paglilingkod at Misyon na Nakasentro kay Kristo | 3:7-9 | Medium | Misyon carries some Spanish colonial-era friar-order association; keep focus on gospel proclamation as a grace-stewardship given to Paul (and by extension ordinary believers), not an institutional enterprise. | Native speaker review |
| Deity of Christ / Glory | Pagka-Diyos ni Kristo | 3:16, 3:21 | High | Kaluwalhatian doxology closing the chapter continues the deity/glory emphasis from ch.1; consistency of rendering required. | Human theologian |
Chapter 4 — One Body, Many Gifts, New Self
Chapter 4 is the ecclesiological and ethical hinge of the letter.
| Doctrine | Filipino Doctrine Name | Supporting Passages | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|---|
| Unity of the Church (Sevenfold Unity) | Pagkaisa ng Iglesia | 4:1-6 | High | The creedal sevenfold list culminates in baptisma (binyag), the highest individual risk term in the list: Filipino infant-baptism practice can treat baptism as itself mechanically conferring salvation/membership apart from personal faith; must be taught as the sign of the one shared faith, not a saving rite apart from faith. | Human theologian |
| Gifts for Building Up the Church | Mga Kaloob Para Patibayin ang Iglesia | 4:7-13 | Medium | Kaloob na espirituwal here denotes gifted people (apostles, prophets, evangelists, pastor-teachers), not abstract powers; never anting-anting. Teaching must stress every believer, not clergy alone, is equipped. | Native speaker review |
| Church Maturity and Growth | Paglago at Kaganapan ng Iglesia | 4:11-16 | Medium | Corporate maturity goal (ganap/lubos na tao) could be misheard as individual sinless perfection; clarify corporate completeness, not personal moral perfectionism. | Native speaker review |
| The Church as the Body of Christ | Ang Iglesia bilang Katawan ni Kristo | 4:15-16 | High | Christ as Head (ulo) growing the body organically; reinforces ch.1’s organic-union framing ahead of its household-code application in ch.5. | Human theologian |
| Deity of Christ / Sonship of Christ | Pagka-Diyos / Pagka-Anak ni Kristo | 4:13 | High | ”Fullness of Christ” (kaganapan) risks vague abstraction; must be taught relationally, tied to Christ’s person, not a pantheistic “filled with divine substance” misreading. | Human theologian |
| Walking in Newness of Life | Pamumuhay sa Kabaguhan | 4:1, 4:17-24 | High | Continues the “walk” motif; 4:17’s negative “walk as the Gentiles walk” must mirror the rendering used at 2:2 for the thread to remain visible across lessons. | Human theologian |
| Old Self / New Self Identity | Lumang Pagkatao at Bagong Pagkatao | 4:22-24 | High | Must be taught as a decisive, once-for-all identity shift in union with Christ, echoing 2:1-10’s death/life contrast, not gradual moral self-improvement. | Human theologian |
| Sealing and Guarantee of the Holy Spirit (Grieving the Spirit) | Ang Tatak at Katibayan ng Espiritu Santo | 4:30 | High | The personal-grief language depends on the Spirit being consistently taught as a personal divine Person, not an impersonal force (anito/kaluluwa). | Human theologian |
Chapter 5 — Imitating God, Light, Spirit-Filling, and Marriage
| Doctrine | Filipino Doctrine Name | Supporting Passages | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|---|
| Walking in Newness of Life | Pamumuhay sa Kabaguhan | 5:1-2, 5:8-15 | High | Positive “walk” occurrences (walk in love, walk as children of light) must use the same consistent rendering established in chs. 2 and 4. | Human theologian |
| Spirit-Filled Living | Pamumuhay na Puspos ng Espiritu | 5:18 | High | Mapuspos ng Espiritu Santo must retain an ongoing, continuous-filling sense (not a single past event) and be distinguished from ecstatic trance/possession phenomena in folk-spiritist practice. | Human theologian |
| The Mystery of Christ Revealed (Great Mystery of Marriage) | Ang Hiwaga ni Kristo na Isiniwalat | 5:32 | Critical | Dakilang hiwaga compounds the occult-connotation risk of hiwaga with the household-submission risk below; requires the most explicit teaching note in the curriculum. | Human theologian |
| The Church as the Body of Christ | Ang Iglesia bilang Katawan ni Kristo | 5:23-30 | High | Christ’s headship (ulo) over the church, defined by self-giving love (5:25-29), is the template that must be established before it is applied to marriage; sequence of teaching matters. | Human theologian |
| Household Codes: Marriage | Mga Tuntunin sa Sambahayan: Pag-aasawa | 5:21-33 | Critical | Submission language readily maps onto entrenched Filipino patriarchal/machismo authority patterns; given serious concern about domestic abuse, must always be taught from mutual submission (5:21) paired inseparably with the husband’s call to sacrificial, Christ-like love (5:25), never cited in isolation to justify unilateral authority or abuse. | Human theologian |
| Thanksgiving and Praise | Pasasalamat at Papuri | 5:4, 5:20 | Low | Standard, low-risk term recurring in the ethical exhortation section. | Automated review |
| Inheritance in Christ (Kingdom exclusion warning) | Mana kay Kristo | 5:5 | Medium | Kaharian ng Diyos/inheritance-exclusion warning must retain grace-secured status framing, not merit-based inheritance logic. | Native speaker review |
Chapter 6 — Household Codes Continued, Spiritual Warfare, and Closing
| Doctrine | Filipino Doctrine Name | Supporting Passages | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|---|
| Household Codes: Parents and Children | Mga Tuntunin sa Sambahayan: Magulang at Anak | 6:1-4 | Medium | Filial obedience should connect positively to the strong existing Filipino value of paggalang sa magulang, while grounding the motive explicitly “in the Lord,” not social obligation alone. | Native speaker review |
| Household Codes: Slaves and Masters | Mga Tuntunin sa Sambahayan: Alipin at Panginoon | 6:5-9 | High | Requires explicit historical contextualization of the first-century bondservant institution so the passage is not read as endorsing chattel slavery nor applied without qualification to modern kasambahay (domestic worker) or overseas-employer relationships. | Human theologian |
| Lordship of Christ | Pagka-Panginoon ni Kristo | 6:1-9 | High | Panginoon continues to anchor the motive clause “as to the Lord” through both household-code sections; must retain exclusive, supreme force. | Human theologian |
| Spiritual Warfare and the Armor of God | Digmaang Espirituwal at Sandata ng Diyos | 6:10-17 | Critical | The Philippines’ folk-Catholic/animist substrate (engkanto, aswang, multo, spirit-mediums, counter-ritual practices such as pangkukulam counter-charms, faith healers, and amulets like anting-anting/agimat) creates the single highest folk-religious collision risk in the curriculum; every occurrence requires an explicit teaching note that these are real but already-defeated powers, resisted only through God’s armor and prayer, never folk-spiritist counter-ritual. | Human theologian |
| Prayer and Direct Access to God | Panalangin at Direktang Pagdulog sa Diyos | 6:18-20 | High | Closing prayer exhortation reinforces the direct-access teaching of 2:18 and 3:12; Paul’s own intercession request models, rather than competes with, this direct access. | Human theologian |
| Christ-Centered Ministry and Mission | Paglilingkod at Misyon na Nakasentro kay Kristo | 6:19-20 | Medium | Paul as “ambassador in chains” models ministry done in Christ’s name and power, not institutional missionary status. | Native speaker review |
Full-Book Risk Summary
| Risk Tier | Count (Doctrines) | Review Routing | Notes |
|---|---|---|---|
| Critical | 4 | Human theologian | Salvation by Grace through Faith; The Mystery of Christ Revealed; Household Codes: Marriage; Spiritual Warfare and the Armor of God |
| High | 19 | Human theologian | Election/Predestination, Universal Human Accountability, Christian Identity in Christ, Assurance of Salvation, Deity of Christ, Sonship of Christ, Lordship of Christ, Church as Body of Christ, Church as Temple, Unity of Jews/Gentiles, One New Humanity, Redemption/Forgiveness, Sealing/Guarantee of the Spirit, Unity of the Church, Walking in Newness of Life, Old Self/New Self, Spirit-Filled Living, Household Codes: Slaves/Masters, Prayer and Access to God |
| Medium | 6 | Native speaker | Adoption, Inheritance, Spiritual Gifts/Church Offices, Church Maturity/Growth, Household Codes: Parents/Children, Christ-Centered Ministry/Mission |
| Low | 1 | Automated | Thanksgiving and Praise |
| Total | 30 | 23 theologian / 6 native speaker / 1 automated | Matches doctrine_risk_registry.json review-routing totals exactly |
Chapter coverage confirmation: Chapters 1, 2, 3, 4, 5, and 6 are each represented above with load-bearing doctrine content; no chapter of Ephesians was silently omitted. Chapter 2 carries the core passage (2:1-10) and the highest single-passage doctrinal density, but chapters 1, 3, 4, 5, and 6 each contribute independent load-bearing doctrines (election, the mystery’s disclosure, church unity/gifts, marriage/great mystery, and spiritual warfare/household codes, respectively) that are not reducible to the core passage and are therefore fully analyzed in their own right.
Critical Risk Doctrines
Household Codes: Marriage
Filipino name: Mga Tuntunin sa Sambahayan: Pag-aasawa
Key terms: submission, headship, great_mystery_marriage, washing_of_water
Review routing: Human theologian
CRITICAL: household submission language readily maps onto entrenched Filipino patriarchal and, in some communities, machismo-driven authority patterns, and given serious contemporary concern about domestic abuse this requires the most careful teaching-note treatment in the book. Every occurrence must be taught beginning from the mutual submission of 5:21, paired inseparably with the husband’s call to sacrificial, Christ-like love (5:25), and never cited in isolation to justify unilateral authority or abuse.
Salvation by Grace through Faith
Filipino name: Kaligtasan sa Biyaya Sa Pamamagitan ng Pananampalataya
Key terms: grace, faith, salvation, gift_of_salvation, good_works, workmanship
Review routing: Human theologian
CRITICAL: Ephesians 2:8-9’s grace-faith-not-works sequence is the curriculum’s thesis statement. Biyaya must never collapse into utang na loob, the Filipino social value of a debt of gratitude requiring reciprocal repayment; kaligtasan must never be framed as mechanically secured through sacramental performance. The kaloob (gift) of v.8 must be distinguished from the mga gawa (works) of v.9 excluded as the ground of salvation, and from the mga gawang mabuti (good works) of v.10 as its fruit, or the passage reads as self-contradictory.
Spiritual Warfare and the Armor of God
Filipino name: Digmaang Espirituwal at Sandata ng Diyos
Key terms: armor_of_god, cosmic_powers, sword_of_the_spirit, power_of_god
Review routing: Human theologian
CRITICAL: the Philippines’ strong folk-Catholic and indigenous animist substrate (engkanto, multo, aswang, and similar spirit categories, plus widespread counter-ritual practices such as pangkukulam counter-charms, faith-healers, and amulets like anting-anting/agimat) means both the ‘armor’ and the ‘rulers/authorities/cosmic powers’ language can be absorbed into an existing spirit-taxonomy answered by ritual appeasement or counter-magic. Every occurrence requires an explicit teaching note that these are real but already-defeated powers, resisted only through God’s provided armor and prayer, never through folk-spiritist counter-rituals.
The Mystery of Christ Revealed
Filipino name: Ang Hiwaga ni Kristo na Isiniwalat
Key terms: mystery, great_mystery_marriage, fullness
Review routing: Human theologian
CRITICAL: Hiwaga in ordinary Filipino usage (mahiwaga) strongly connotes the occult, magical, or supernaturally unexplainable — the opposite of Paul’s sense of a truth now clearly disclosed. This risk compounds at 5:32 (dakilang hiwaga) with the household-submission risk. Every occurrence requires an explicit teaching note that this is a revealed, not a hidden or magical, truth.
High Risk Doctrines
Assurance of Salvation
Filipino name: Katiyakan ng Kaligtasan
Key terms: salvation, sealed_with_spirit, guarantee_deposit, seated_with_christ
Review routing: Human theologian
The perfect-tense ‘already saved, presently secure’ status (naligtas na kayo) and the sealing/guarantee of the Spirit must rest on God’s unchanging character and Christ’s finished work, not on the ongoing performance of sacramental obligations such as repeated confession or Confirmation.
Christian Identity in Christ (Union with Christ)
Filipino name: Pagkakakilanlan sa Kristo
Key terms: made_alive_with_christ, seated_with_christ, resurrection, heavenly_places
Review routing: Human theologian
The syn- (together with) compounds of 2:5-6 must retain explicit union-with-Christ force (kasamang binuhay/pinaupo), not read as a generic personal revival; identity is located in union with Christ, not denominational affiliation or sacramental frequency.
The Church as the Body of Christ
Filipino name: Ang Iglesia bilang Katawan ni Kristo
Key terms: body_of_christ, church, headship, fullness
Review routing: Human theologian
Katawan must be taught as organic, living union with Christ the Head, not a bare institutional metaphor for the iglesia (not the simbahan building). Ulo (headship) as applied to Christ over the church must be defined by 5:25-29’s self-giving love before it is applied to marriage in the household codes doctrine below.
Church as God’s Temple and Dwelling Place
Filipino name: Ang Iglesia bilang Templo at Tahanan ng Diyos
Key terms: temple_of_believers, holy_spirit
Review routing: Human theologian
Templo must be clearly distinguished from a physical church building (simbahan); the temple is the people themselves, God’s dwelling place in the Spirit, consistent with baseline’s iglesia-over-simbahan convention.
Deity of Christ
Filipino name: Pagka-Diyos ni Kristo
Key terms: christ_title, power_of_god, resurrection, fullness
Review routing: Human theologian
Already affirmed in Filipino Catholic catechesis; risk is devotional dilution through disproportionate attention to Mary or particular saints rather than outright denial, consistent with baseline’s deity_of_christ concern.
Election and Predestination in Christ
Filipino name: Pagkahirang at Pagtatalaga kay Kristo
Key terms: election, predestination, adoption, inheritance
Review routing: Human theologian
Itinalaga na noon pa man (predestined) risks collision with the Filipino fatalistic tadhana/kapalaran (fate/destiny) framing, in which outcomes simply happen without a personal, purposive Chooser behind them. As with baseline’s pagkahirang, this must be taught as God’s sovereign, personal, relational choice.
Household Codes: Slaves and Masters
Filipino name: Mga Tuntunin sa Sambahayan: Alipin at Panginoon
Key terms: slaves_masters, lord
Review routing: Human theologian
Requires explicit historical contextualization of the first-century bondservant institution so the passage is not read as endorsing chattel slavery nor applied without qualification to modern Filipino domestic-worker (kasambahay) or overseas-employer relationships; the underlying principle (serving as to the Lord, mutual accountability to a heavenly Master) must be drawn out rather than a direct social-structure equivalence.
Lordship of Christ
Filipino name: Pagka-Panginoon ni Kristo
Key terms: lord, christ_title
Review routing: Human theologian
Panginoon anchors the motive clause ‘as to the Lord’ throughout the household codes (5:22, 6:1, 6:5-9); must convey exclusive, supreme Lordship, not diluted by devotional attention shared broadly with Mary and the saints, especially where it is cited to ground submission and obedience.
Old Self / New Self Identity
Filipino name: Lumang Pagkatao at Bagong Pagkatao
Key terms: old_self_new_self, made_alive_with_christ
Review routing: Human theologian
Lumang pagkatao/bagong pagkatao must be taught as a decisive, once-for-all identity shift in union with Christ (echoing 2:1-10’s death/life contrast), not gradual moral self-improvement or turning over a new leaf.
One New Humanity as New Creation
Filipino name: Bagong Sangkatauhan bilang Bagong Nilalang
Key terms: one_new_humanity, old_self_new_self
Review routing: Human theologian
Isang bagong sangkatauhan must be distinguished from mere ethnic/social reconciliation rhetoric or a diplomatic truce between two old identities; it is a genuinely new spiritual creation, paralleling the individual-level lumang pagkatao/bagong pagkatao contrast in ch.4.
Prayer and Direct Access to God
Filipino name: Panalangin at Direktang Pagdulog sa Diyos
Key terms: access_to_god, intercession, holy_spirit
Review routing: Human theologian
Pagdulog (access) must be taught alongside baseline’s pamamagitan (Critical) to reinforce that both Jew and Gentile believers approach God directly through Christ and the Spirit, not through additional intercessory figures such as Mary or the saints — the central and extremely common devotional practice this risk addresses.
Redemption and Forgiveness
Filipino name: Pagtubos at Kapatawaran
Key terms: redemption, forgiveness
Review routing: Human theologian
Pagtubos must retain the ‘price paid’ ransom sense, not flatten to generic rescue. Kapatawaran risks collapse into a mechanically dispensed sacramental confession (kumpisal) outcome apart from genuine faith, the same concern already flagged for baseline’s kasalanan and kaligtasan.
Sealing and Guarantee of the Holy Spirit
Filipino name: Ang Tatak at Katibayan ng Espiritu Santo
Key terms: sealed_with_spirit, guarantee_deposit, holy_spirit, grieve_the_spirit
Review routing: Human theologian
Tinatakan (sealed) risks conflation with the distinct sacramental rite of Confirmation (‘tatak ng Espiritu Santo’) in Filipino Catholic catechesis; must be taught as the Spirit’s own presence given at the moment of faith. The personal-grief language of 4:30 depends on the Spirit being consistently taught as a personal divine Person, not an impersonal force (anito/kaluluwa).
Sonship of Christ
Filipino name: Pagka-Anak ni Kristo
Key terms: son_of_god, christ_title
Review routing: Human theologian
Anak ng Diyos must retain Christ’s eternal, unique, co-equal Sonship, kept central against competing devotional attention shared with Mary and the saints.
Spirit-Filled Living
Filipino name: Pamumuhay na Puspos ng Espiritu
Key terms: filled_with_spirit, holy_spirit
Review routing: Human theologian
Mapuspos ng Espiritu Santo must retain the ongoing, continuous-filling sense (not a single past event) and must be distinguished from ecstatic trance or possession phenomena associated with folk-spiritist practice.
Unity of Jews and Gentiles in One New Humanity
Filipino name: Pagkakaisa ng mga Judio at Hentil sa Isang Bagong Sangkatauhan
Key terms: gentiles, covenant, israel, dividing_wall, reconciliation, one_new_humanity
Review routing: Human theologian
Requires OT/NT covenant-history background teaching; comparatively lower direct cultural-analogue risk in the Filipino context than other terms in this book, but pagkakasundo (reconciliation) defaults in Filipino usage to interpersonal reconciliation only and must retain both the godward and Jew-Gentile dimensions together.
Unity of the Church (Sevenfold Unity)
Filipino name: Pagkaisa ng Iglesia
Key terms: body_of_christ, holy_spirit, calling, lord, faith, baptism, god
Review routing: Human theologian
The sevenfold creedal list culminates in baptisma (binyag), which carries the highest individual risk in the list: Filipino Catholic infant-baptism practice can treat baptism as itself mechanically conferring salvation/church-membership apart from personal faith, paralleling baseline’s kaligtasan concern; must be taught as the sign/identity-marker of the one shared faith, not a rite that saves apart from faith.
Universal Human Accountability
Filipino name: Pananagutan ng Lahat ng Tao
Key terms: spiritually_dead, children_of_wrath, wrath_of_god, sin
Review routing: Human theologian
Patay sa mga kasalanan risks being read only as physical death or moral weakness rather than total spiritual incapacity, softening the necessity of grace. Mga anak ng poot sa likas na pagkatao (‘by nature’) must retain the inherent, universal condemnation without exception for the religiously devout or sacramentally observant.
Walking in Newness of Life
Filipino name: Pamumuhay sa Kabaguhan
Key terms: walk_conduct, old_self_new_self, good_works, spiritually_dead
Review routing: Human theologian
Namuhay/lumakad (walk) must be rendered consistently across all seven occurrences of peripateō so the book’s negative-to-positive ‘walk’ thread (from walking in sin, 2:2/4:17, to walking in good works, love, and light, 2:10/5:2/5:8) remains traceable across curriculum lessons.
Medium Risk Doctrines
Adoption into God’s Family
Filipino name: Pag-ampon sa Pamilya ng Diyos
Key terms: adoption, father
Review routing: Native speaker review
Filipino adoption custom is culturally well understood; emphasis needed is that this sonship, secured through predestination and grace rather than family merit, is full and permanent.
Christ-Centered Ministry and Mission
Filipino name: Paglilingkod at Misyon na Nakasentro kay Kristo
Key terms: mission, apostle, equipping
Review routing: Native speaker review
Misyon carries some historical association with Spanish colonial-era friar orders; teaching should keep the focus on gospel proclamation as a stewardship of grace given to ordinary believers (Paul as ambassador in chains), not an institutional missionary enterprise.
Church Maturity and Growth
Filipino name: Paglago at Kaganapan ng Iglesia
Key terms: fullness, body_of_christ, spiritual_gifts
Review routing: Native speaker review
The corporate maturity goal (ganap/lubos na tao sa espiritu) could be misheard as individual sinless perfection; teaching note should clarify corporate maturity/completeness, not personal moral perfectionism.
Household Codes: Parents and Children
Filipino name: Mga Tuntunin sa Sambahayan: Magulang at Anak
Key terms: lord, father
Review routing: Native speaker review
Filial obedience should be connected positively to the strong existing Filipino value of paggalang sa magulang (respect for parents), while grounding the motive explicitly ‘in the Lord’ rather than social obligation alone.
Inheritance in Christ
Filipino name: Mana kay Kristo
Key terms: inheritance, guarantee_deposit, kingdom_of_god
Review routing: Native speaker review
Mana should be taught as secured by grace, not family merit or bloodline, contrary to ordinary Filipino inheritance custom; comparatively lower syncretism risk than the sealing/guarantee terms it accompanies.
Gifts for Building Up the Church
Filipino name: Mga Kaloob Para Patibayin ang Iglesia
Key terms: spiritual_gifts, apostle, prophet, evangelist, pastor_shepherd, teacher, equipping
Review routing: Native speaker review
Kaloob na espirituwal here specified as gifted people, not abstract powers; never anting-anting. Teaching should emphasize that every believer, not clergy alone, is equipped (paghahanda) for ministry, given Filipino clergy-centered devotional patterns.
Low Risk Doctrines
Thanksgiving and Praise
Filipino name: Pasasalamat at Papuri
Key terms: thanksgiving, glory
Review routing: Automated review
Standard term with minimal doctrinal risk; consistent with baseline’s thanksgiving doctrine.
Referenced passages