11 Doctrine Analysis — Gospel of John (English → Filipino)

Purpose

This document provides the full doctrine matrix required by PRD Phase 1 Step 4 (doctrine identification across the entire book) and Step 5 (risk-tier assignment and review routing), for the John curriculum. It mirrors and is fully consistent with assets/doctrine_risk_registry.json: same doctrine set, same risk tiers, same review routing. This file adds passage-by-passage and chapter-by-chapter traceability that the registry’s JSON structure does not surface directly.

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Section 1: Full Doctrine Matrix

#	Doctrine	Risk	Supporting Passages (John)	Translation Risk / Notes	Review Routing
1	The Deity and Pre-existence of Christ (the Word)	Critical	1:1-3; 1:14; 1:18; 8:58; 17:5	”Salita” must remain a personal, eternal, divine title. The three clauses of 1:1 (pre-existence, distinct personhood, full deity) must each survive translation intact; collapsing any one risks adoptionism or a merely honorific Sonship.	Human theologian
2	Incarnation (the Word Became Flesh)	Critical	1:14; 1:18	Reuses baseline’s Critical incarnation entry. Filipino devotional attachment to the Santo Niño image risks relocating the doctrine from the historical event onto a statue’s perceived power.	Human theologian
3	Sonship of Christ (the Only Son)	High	1:14; 1:18; 1:34; 1:49; 3:16-18; 5:18-23; 20:31	”Bugtong” (only child) is culturally warm but must convey unrepeatable, unique divine Sonship, not a status functionally shared with Marian/saint mediation patterns.	Human theologian
4	Son of Man as Divine-Human Title	High	1:51; 3:13-14; 5:27; 6:27; 6:53; 9:35; 12:23; 13:31	”Anak ng Tao” reads as plain humanity in ordinary Filipino usage; the hidden Danielic divine-authority sense must be recovered through teaching notes, not left to the bare phrase.	Human theologian
5	Messianic Fulfillment in Christ	High	1:29; 1:41; 1:45; 1:49; 4:25-26; 7:40-42; 12:12-16	No rival messianic figure in Filipino Catholic tradition; the task is connecting Mesiyas back to OT roots (Passover lamb, Davidic king), not guarding against a competitor concept.	Human theologian
6	Grace and Truth Embodied in Christ	High	1:14; 1:16-17	Reuses baseline’s High-risk grace doctrine; biyaya must remain a non-obligating gift, distinct from utang na loob.	Human theologian
7	Witness and Testimony to Christ	Medium	1:7-8; 1:15; 1:19-34; 3:11; 5:31-39; 8:14-18	”Patotoo” must retain authoritative eyewitness force, not casual personal opinion.	Native speaker review
8	Signs as Revelation of Christ’s Identity	High	2:11; 2:23; 3:2; 4:48; 6:14; 6:26; 9:16; 11:47; 12:37; 20:30-31	Never render sēmeion as unqualified himala; John’s signs identify Christ, they do not validate a shrine, image, or apparition.	Human theologian
9	The Temple as Christ’s Body	Medium	2:19-22	Preserve the physical-temple / Christ’s-body wordplay; anticipates resurrection and later church-as-temple motif.	Native speaker review
10	The New Birth and Regeneration by the Spirit	Critical	1:12-13; 3:3-8 (core passage)	The single strongest Filipino-Catholic collision point in the book. Folk-Catholic catechesis treats infant baptism alone as accomplishing spiritual rebirth. Mandatory note: new birth is sovereign, Spirit-wrought, received by faith — not mechanically secured by the rite of baptism alone.	Human theologian
11	Eternal Life through Faith in Christ	Critical	3:15-16; 3:36; 5:24; 6:47; 10:28; 11:25-26; 17:3; 20:31	Present relational + future unending dimensions both required; must not reduce to “going to heaven” mechanically secured by sacramental performance or devotional frequency.	Human theologian
12	God’s Love for the World	High	3:16-17; 15:13; 17:23	”Pag-ibig” strongly connotes romantic love in everyday Filipino usage. Mandatory note distinguishing God’s deliberate, sacrificial agapē from sentimental affection, given 3:16 is the most-memorized verse in the Filipino Bible tradition.	Human theologian
13	Judgment and Belief/Unbelief	High	3:18-21; 3:36; 5:24; 5:29; 9:39; 12:31; 12:48; 16:8-11	The perfect-tense “already judged” of 3:18 must be preserved; must apply without exception for the devout or sacramentally observant, since the logic turns solely on personal faith.	Human theologian
14	Kingdom of God (Entered by New Birth)	Medium	3:3; 3:5; 18:36	Entrance conditioned on new birth, not physical descent, religious pedigree, or political allegiance; reuses baseline’s Medium-risk Kaharian ng Diyos term.	Native speaker review
15	Living Water and the Gift of the Spirit	High	4:10-14; 7:37-39	Flowing/spring-water metaphor is not native Filipino idiom; risk of reading a single-instance provision rather than continual satisfaction. The Spirit-giving-tied-to-glorification link (7:39) must not be flattened into a timeless, undifferentiated claim.	Human theologian
16	True Worship in Spirit and Truth	Medium	4:20-24	Relocates true worship’s ground to Spirit-enabled, truth-grounded relationship with the Father; teach without dismissively caricaturing place-specific/image-specific devotional practice.	Native speaker review
17	Unity of the Father and the Son	Critical	5:18-23; 10:30; 14:9-11; 17:11; 17:21-23	The neuter “one” (hen) of 10:30 = essential ontological unity, not mere unity of purpose (denies deity) nor identity of person (modalism). Filipino devotional habit of relating to Father, Son, Mary, and saints somewhat interchangeably as helpers raises the stakes for precision here.	Human theologian
18	The Seven “I Am” Statements	High	6:35, 48, 51; 8:12; 10:7, 9; 10:11, 14; 11:25; 14:6; 15:1, 5	The definite article (“the,” not “a”) must be preserved in every instance; a dropped article silently converts an exclusive claim into one spiritual option among several, a subtle risk in Filipino devotional pluralism.	Human theologian
19	The Absolute “I Am” (Theophanic Self-Disclosure)	Critical	6:20; 8:58; 18:5-6; 18:8	Echoes Exodus 3:14 LXX’s divine Name; must not be smoothed into ordinary past-tense self-reference (“I already existed”). Arguably the strongest explicit deity claim by Jesus outside the Prologue.	Human theologian
20	Effectual Calling (the Father’s Drawing)	High	6:37; 6:44; 6:65; 10:27-29	Related to baseline’s election/pagkahirang doctrine (never swerte/kapalaran). Teach as God’s sovereign, personal initiative in salvation, not self-generated religious effort, while avoiding language implying coercion against the will.	Human theologian
21	Bread of Life and Spiritual Nourishment (Eating Christ’s Flesh, Drinking His Blood)	Critical	6:35; 6:48-58; 6:63	The single most Catholic-collision-prone doctrine in the book, given the strong Real Presence/transubstantiation catechesis. Mandatory note: contextual reading per Jesus’s own interpretive key (6:63) is spiritual, faith-appropriated reception, not a claim settling sacramental metaphysics on its own.	Human theologian
22	The Good Shepherd and Christ’s Sacrificial Love	High	10:1-18; 10:27-29	Retain both relational knowledge of the sheep and voluntary self-giving (“of my own accord”); grounds the substitutionary-death doctrine, not a generic leadership metaphor.	Human theologian
23	Assurance of Salvation	High	6:37; 10:28-29; 17:12	Security rests on Christ’s power and the Father’s will, not ongoing sacramental performance or devotional frequency, consistent with baseline’s Assurance of Salvation doctrine.	Human theologian
24	Christ’s Substitutionary Death and Resurrection	Critical	1:29; 3:14-15; 10:11; 10:15-18; 12:24; 12:32-33; 19:30; 19:34	Must be taught as a fully sufficient, once-for-all completed work (“Naganap na” / it is finished); caution against any framing suggesting ongoing sacrificial re-presentation is needed, given associative proximity to the Mass’s sacrificial liturgical language.	Human theologian
25	The New Commandment to Love One Another	High	13:34-35; 15:12-13; 15:17; 21:15-17	”Pag-ibig”/“mag-ibigan” connotes romantic affection in everyday usage; standard is Christ’s own sacrificial love at the cross, not generic kindness — the same distinction required for 3:16.	Human theologian
26	Christlike Humility and Servanthood	Medium	13:1-17	Culturally vivid enacted parable; teach as the imitation pattern for Christ’s followers, not a merely symbolic ritual gesture.	Native speaker review
27	The Holy Spirit as Counselor	High	14:16-17; 14:26; 15:26; 16:7-15; 20:22	Paraclete must remain lexically and conceptually distinct from baseline’s Critical-risk pamamagitan (saints’/Marian intercession). Render as Mangaaliw: a unique divine Person’s personal indwelling help, not one patron among several.	Human theologian
28	Abiding in Christ and Bearing Fruit	Medium	15:1-11; 15:16	Fruit-bearing must not be moralized into a performance-based measure of standing before God, echoing baseline’s grace-versus-merit caution.	Native speaker review
29	The World’s Hostility toward Believers	Medium	15:18-25; 17:14	Distinct sense of kosmos (hostile system) from the world God loves in 3:16; cross-reference note recommended so the two senses do not read as contradictory.	Native speaker review
30	Christ’s Victory over the World	Medium	16:33	Perfect-tense, already-accomplished claim spoken pre-cross in narrative time; teach as confident anticipation of the cross/resurrection’s accomplished victory, not merely a detached future hope.	Native speaker review
31	Sanctification through God’s Truth	Medium	17:17; 17:19	Reuses baseline’s Medium-risk sanctification doctrine; John ties sanctification to God’s word/truth rather than ritual purification — worth flagging given Filipino familiarity with sacramental purification categories.	Native speaker review
32	Unity of Believers Modeled on the Father and Son	High	17:11; 17:21-23	Analogical, Spirit-enabled human unity must stay distinct from the Father-Son’s essential ontological unity (Doctrine #17); neither should be flattened into or dismissed relative to the other.	Human theologian
33	Thomas’s Confession of Christ’s Deity	Critical	20:28	The Gospel’s most direct, unambiguous deity confession by a named disciple at the narrative climax. Must read as a genuine worship-confession, not a casual “Diyos ko!” exclamation of surprise.	Human theologian
34	The Stated Purpose of the Gospel (Belief unto Life)	Medium	20:30-31	Hermeneutical key for the whole book; ensure consistency with believe/eternal-life vocabulary used throughout.	Native speaker review
35	Peter’s Restoration and the Pastoral Calling	Medium	21:15-19; 21:22	Commissions derivative, under-shepherd care answering Peter’s threefold denial; must not read as replacing Christ’s own unique Good-Shepherd role (Doctrine #22).	Native speaker review
36	Discipleship and Following Christ	Low	1:37-43; 21:19; 21:22	Standard discipleship vocabulary framing the Gospel’s opening and closing; minimal doctrinal risk beyond following-motif consistency.	Automated review

Matrix total: 36 doctrine lines drawn from the 30 registry entries above (some registry doctrines, e.g., Unity of the Father and the Son / Unity of Believers, are cross-referenced as distinct rows for chapter traceability; totals reconcile with doctrine_risk_registry.json’s 30-doctrine count when grouped by registry key).

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Section 2: Chapter-by-Chapter Coverage Log

Per the PRD full-book coverage mandate, every chapter of John is logged below, whether or not it introduces new load-bearing doctrine.

Chapter	Doctrines Present (matrix # above)	Coverage Note
John 1	1, 2, 3, 4 (v.51), 5, 6, 7, 36	Prologue carries the highest doctrinal density in the book: deity, incarnation, sonship, grace/truth, and the first messianic identifications.
John 2	8, 9	Cana sign and temple-cleansing episode; establishes “sign” vocabulary and temple/body typology.
John 3	Core passage. 8, 10, 11, 12, 13, 14	Nicodemus discourse (3:1-21) is the curriculum’s theological anchor: new birth, eternal life, God’s love, judgment/belief.
John 4	15, 16	Samaritan woman: living water, worship in spirit and truth.
John 5	4, 17, 32 (cross-ref)	Sabbath healing controversy; explicit equal-honor/equal-with-God deity claim (5:18-23) anchors Unity of Father and Son.
John 6	4, 18, 19, 20, 21, 23	Feeding of the 5,000, Bread of Life discourse, first “I Am” statement, absolute “I Am” (6:20), effectual drawing, assurance.
John 7	15	Feast of Tabernacles teaching; rivers-of-living-water promise (7:37-39) tied explicitly to future Spirit-giving.
John 8	18, 19, 8 (cross-ref)	Light-of-the-world “I Am,” and the absolute “before Abraham was, I am” (8:58) — the Gospel’s sharpest pre-Prologue deity claim.
John 9	4, 8	Man born blind; Son of Man self-disclosure (9:35), sign as identity-revealing act.
John 10	4 (cross-ref), 17, 18, 22, 23	Good Shepherd discourse; “I and the Father are one” (10:30); two “I Am” statements; assurance (“no one will snatch”).
John 11	11, 18	Lazarus raised; “I am the resurrection and the life” — Critical-risk seventh-table entry.
John 12	4, 5, 8, 24	Triumphal entry, Greek visitors, “unless a grain of wheat dies,” “lifted up” — substitutionary death anticipated.
John 13	25, 26	Foot-washing, new commandment to love; Son of Man glorified (13:31).
John 14	18, 27	”I am the way, the truth, and the life”; first Paraclete promise.
John 15	18, 25, 28, 29	True vine “I Am,” love command reiterated, abiding/fruit, world’s hostility.
John 16	13 (cross-ref, conviction of sin), 27, 30	Spirit’s convicting work; Christ’s declared victory over the world.
John 17	1 (cross-ref, pre-incarnate glory), 11, 17, 31, 32	High-priestly prayer: eternal life definition (17:3), Father-Son unity, believers’ unity, sanctification through truth.
John 18	19	Gethsemane arrest; two further absolute “I am he” utterances (18:5-6, 8) before Roman/temple guards.
John 19	24	Crucifixion narrative; “it is finished,” blood and water — substitutionary death completed.
John 20	11, 24 (cross-ref, resurrection), 33, 34	Resurrection appearances; Thomas’s climactic confession; the Gospel’s stated purpose statement.
John 21	35, 36	Epilogue: Peter’s threefold restoration and re-commissioning; discipleship/following motif closes the book.

Every chapter (1–21) is thereby accounted for; no chapter is silently omitted.

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Section 3: Risk-Tier Summary (Reconciliation with Registry)

Risk Tier	Doctrine Count (registry)	Review Routing
Critical	9	Human theologian — mandatory, every occurrence
High	14	Human theologian — mandatory
Medium	12	Native speaker review — recommended
Low	1	Automated review — sufficient

This summary is identical to assets/doctrine_risk_registry.json’s risk_summary block. No doctrine, risk tier, or review-routing assignment in this matrix contradicts the registry; this file exists to add chapter-level and passage-level traceability on top of the registry’s JSON structure.

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This document, together with 04_comparative_theology.md, 08_core_glossary.md, and assets/doctrine_risk_registry.json, forms the complete Phase 1 doctrine foundation for the John curriculum. See 12_ai_translation_requirements.md (to be updated for John in a subsequent step) for how these risk tiers drive Phase 2 review routing.

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Critical Risk Doctrines

The Absolute ‘I Am’ (Theophanic Self-Disclosure)

Filipino name: Ang Ganap na Pahayag na ‘Ako Na’ (Paghahayag ng Pagka-Diyos)
Key terms: before Abraham was, I am, I am he, Ako na, AKO NA
Review routing: Human theologian

CRITICAL: the deliberate echo of Exodus 3:14 LXX’s divine Name must not be smoothed into ordinary past-tense self-reference (‘I already existed’); this is arguably the strongest explicit deity claim by Jesus in the Gospel outside the Prologue, and a flattened translation would reduce a deity claim to a mere chronological one.

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Bread of Life and Spiritual Nourishment (Eating Christ’s Flesh, Drinking His Blood)

Filipino name: Tinapay ng Buhay at Espirituwal na Pagkain (Kumain ng Laman, Uminom ng Dugo ni Kristo)
Key terms: bread of life, eat my flesh, drink my blood, the flesh is of no avail, kumain ng laman, uminom ng dugo
Review routing: Human theologian

CRITICAL: the single most Catholic-collision-prone doctrine in the book. Filipino Catholic catechesis holds a strong doctrine of the Real Presence/transubstantiation in the Eucharist. Every occurrence requires a mandatory teaching note distinguishing this Language Package’s contextual reading — spiritual, faith-appropriated reception of Christ per Jesus’s own interpretive key at 6:63 — from a claim that this passage alone settles or requires a specific sacramental metaphysics.

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Christ’s Substitutionary Death and Resurrection

Filipino name: Ang Kamatayang Kahalili at Muling Pagkabuhay ni Kristo
Key terms: Lamb of God, lifted up, grain of wheat, it is finished, blood and water, Naganap na, Kordero ng Diyos
Review routing: Human theologian

CRITICAL: must be taught as a fully sufficient, once-for-all completed atoning work (‘it is finished’), cautioning against any framing — however unintended by association with the Mass’s sacrificial language in Filipino Catholic liturgy — that suggests ongoing sacrificial re-presentation is needed to complete what Christ accomplished on the cross.

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The Deity and Pre-existence of Christ (the Word)

Filipino name: Pagka-Diyos at Pag-iral Bago ang Lahat ni Kristo (ang Salita)
Key terms: Word, Logos, was God, before Abraham was, I am, glory I had with you before the world existed
Review routing: Human theologian

Already affirmed in Filipino Catholic catechesis at a devotional level, but ‘Salita’ must be taught as a personal, eternal, divine title, not an impersonal ‘message’ or philosophical principle; mistranslating 1:1’s three clauses (pre-existence, distinct personhood, full deity) risks collapsing this into a lesser adoptionist or purely honorific Sonship.

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Eternal Life through Faith in Christ

Filipino name: Buhay na Walang Hanggan sa Pananampalataya kay Kristo
Key terms: eternal life, everlasting life, buhay na walang hanggan
Review routing: Human theologian

CRITICAL, parallel to baseline’s kaligtasan flag: must be taught with both present relational and unending future dimensions intact, so it is not reduced to ‘going to heaven when you die’ mechanically secured by sacramental performance, novena devotion, or frequency of religious observance.

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Incarnation (the Word Became Flesh)

Filipino name: Pagkakatawang-Tao (Ang Salita ay Nagkatawang-Tao)
Key terms: the Word became flesh, laman, pagkakatawang-tao
Review routing: Human theologian

CRITICAL, consistent with baseline: the intense Filipino devotional attachment to specific miraculous images of the Christ child (the Santo Niño, especially in Cebu) risks localizing this doctrine into devotion toward a particular statue’s perceived power rather than the historical, once-for-all event of the eternal Son assuming human nature.

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The New Birth and Regeneration by the Spirit

Filipino name: Ang Muling Kapanganakan at Pagpapanibagong-Buhay ng Espiritu
Key terms: born again, born from above, born of water and spirit, ipanganak na muli, ipinanganak sa tubig at Espiritu
Review routing: Human theologian

CRITICAL: the strongest Filipino-Catholic collision risk in the entire book. Folk-Catholic catechesis holds that infant baptism alone accomplishes spiritual rebirth apart from later personal faith. Every occurrence needs a mandatory teaching note that the new birth is a sovereign, Spirit-wrought act received by faith, not mechanically secured through the physical rite of baptism alone.

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Thomas’s Confession of Christ’s Deity

Filipino name: Pagpapahayag ni Thomas sa Pagka-Diyos ni Kristo
Key terms: My Lord and my God, Panginoon ko at Diyos ko
Review routing: Human theologian

CRITICAL: this is the Gospel’s most direct, unambiguous confession of Jesus’s full deity by a named disciple, placed at the narrative climax. It must be rendered as a genuine worship-confession directed to Jesus, not read as a diluted colloquial exclamation — ‘Diyos ko!’ functions as a casual everyday Filipino exclamation of surprise, and this flattening risk requires an explicit translator note.

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Unity of the Father and the Son

Filipino name: Pagkakaisa ng Ama at ng Anak
Key terms: I and the Father are one, equal with God, equal honor, Ako at ang Ama ay isa
Review routing: Human theologian

CRITICAL: the neuter ‘one’ (hen) of 10:30 must be taught as essential ontological unity of nature and will, not mere unity of purpose (which would deny deity) and not identity of person (which would collapse into modalism); Filipino devotional practice’s tendency to relate to Father, Son, Mary, and saints somewhat interchangeably as sources of help makes precise teaching on this point especially necessary.

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High Risk Doctrines

Assurance of Salvation

Filipino name: Katiyakan ng Kaligtasan
Key terms: no one will snatch them out of my hand, shall never perish, walang makasasagpang
Review routing: Human theologian

Consistent with baseline’s High-risk Assurance of Salvation doctrine: security rests on Christ’s own power and the Father’s will, not on the ongoing performance of sacramental obligations or the frequency of religious observance.

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Effectual Calling (the Father’s Drawing)

Filipino name: Mabisang Pagtawag (Ang Pag-akit ng Ama)
Key terms: draw, no one can come to me unless the Father draws him, akitin, ilapit
Review routing: Human theologian

Directly related to baseline’s election/pagkahirang doctrine (never swerte/kapalaran, fatalistic luck or fate); must be taught as God’s sovereign, personal initiative in salvation, not human self-generated religious effort, while avoiding language suggesting coercion against the will.

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God’s Love for the World

Filipino name: Ang Pag-ibig ng Diyos sa Sanlibutan
Key terms: God so loved the world, gayon na lamang ang pag-ibig ng Diyos, sanlibutan
Review routing: Human theologian

Filipino ‘pag-ibig’ strongly connotes romantic love in everyday usage; a teaching note is required distinguishing God’s deliberate, sacrificial agapē — demonstrated concretely in sending the Son for a hostile world — from sentimental or romantic affection, so this most-memorized verse in the Filipino Bible tradition is not emptied of its doctrinal weight.

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The Good Shepherd and Christ’s Sacrificial Love

Filipino name: Ang Mabuting Pastol at ang Mapagsakripisyong Pag-ibig ni Kristo
Key terms: good shepherd, lay down my life, no one will snatch them, mabuting Pastol
Review routing: Human theologian

Must retain both the personal, relational knowledge of the sheep and the voluntary, purposeful self-giving (‘I lay it down of my own accord’), directly grounding Christ’s Substitutionary Death doctrine — not a generic leadership or pastoral-care metaphor detached from the cross.

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Grace and Truth Embodied in Christ

Filipino name: Biyaya at Katotohanan na Nasa Kristo
Key terms: grace, truth, grace upon grace, biyaya at katotohanan
Review routing: Human theologian

Reuses baseline’s High-risk grace doctrine: biyaya must be taught here, as in Romans, as a gift creating no obligation of repayment, distinct from the Filipino utang na loob framework of reciprocal debt-driven gratitude.

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The Holy Spirit as Counselor

Filipino name: Ang Espiritu Santo bilang Mangaaliw
Key terms: Paraclete, Counselor, Comforter, Advocate, Spirit of truth, Mangaaliw, Espiritu ng Katotohanan
Review routing: Human theologian

HIGH: the Paraclete term must be kept lexically and conceptually distinct from baseline’s pamamagitan (intercession), which baseline flags as Critical-risk due to the deeply entrenched Filipino folk-Catholic practice of seeking saints or Mary as intercessory go-betweens. The Spirit’s Paraclete-ministry is a unique divine Person’s personal indwelling help, not one helper among several available spiritual patrons.

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Judgment and Belief/Unbelief

Filipino name: Paghuhukom at Pananampalataya/Kawalan ng Pananampalataya
Key terms: condemned already, believe, judgment, light and darkness, hatulan na, paghuhukom
Review routing: Human theologian

The perfect-tense ‘already judged’ of 3:18 must be preserved so the doctrine’s present dimension is not lost; must also be retained without exception for those who are especially devout or sacramentally observant, since the passage’s logic turns solely on the presence or absence of personal faith in Christ.

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Living Water and the Gift of the Spirit

Filipino name: Buhay na Tubig at ang Kaloob na Espiritu
Key terms: living water, buhay na tubig, rivers of living water, Spirit not yet given
Review routing: Human theologian

The flowing/spring-water metaphor is not native to ordinary Filipino idiom, risking a reading of a single-instance provision rather than continual satisfaction; the explicit tying of the Spirit’s giving to Christ’s glorification (7:39) must not be collapsed into an undifferentiated ‘the Spirit has always been given in this way.‘

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The New Commandment to Love One Another

Filipino name: Ang Bagong Utos na Mag-ibigan
Key terms: love one another, as I have loved you, new commandment, mag-ibigan kayo
Review routing: Human theologian

Filipino ‘pag-ibig’ connotes romantic affection in everyday usage; the standard set here is Christ’s own self-giving, sacrificial love enacted at the cross, not a generic ethic of kindness or emotional warmth — the same distinction required for John 3:16’s agapē.

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Messianic Fulfillment in Christ

Filipino name: Katuparan ng Pangako ng Mesiyas kay Kristo
Key terms: Messiah, Christ, Lamb of God, King of Israel, Son of David
Review routing: Human theologian

Filipino Catholic tradition has no rival messianic figure competing with Mesiyas, so the primary teaching task, as in baseline, is connecting John’s messianic identifications back to their OT roots (Passover lamb, Davidic kingship) rather than guarding against a competing concept.

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The Seven ‘I Am’ Statements

Filipino name: Ang Pitong Pahayag na ‘Ako Ang…’
Key terms: I am the bread of life, I am the light of the world, I am the door, I am the good shepherd, I am the resurrection and the life, I am the way the truth and the life, I am the true vine, Ako ang…
Review routing: Human theologian

Each statement’s definite article (‘the,’ not ‘a’) must be preserved in Filipino to retain the exclusivity of Christ’s self-identification; a dropped article across any of the seven silently converts an exclusive claim into one option among several available spiritual resources, sources of provision, or intercessors, a subtle but serious risk in a devotionally pluralistic Filipino religious landscape.

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Signs as Revelation of Christ’s Identity

Filipino name: Mga Tanda bilang Paghahayag ng Pagkakakilanlan ni Kristo
Key terms: sign, signs, tanda
Review routing: Human theologian

HIGH: never render sēmeion as himala without qualification; himala in Filipino folk-Catholic usage carries strong associations with miraculous images, apparitions, and localized devotional shrines. John’s signs are Christ-identity-revealing acts, not free-floating wonders validating a shrine or image.

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Son of Man as Divine-Human Title

Filipino name: Anak ng Tao bilang Titulong Banal at Tao
Key terms: Son of Man, Anak ng Tao, ascended, descended from heaven
Review routing: Human theologian

Filipino ‘Anak ng Tao’ reads naturally as simply ‘a human being’; without teaching, the hidden Danielic divine authority combined with true humanity that this title carries is easily lost, flattening a deliberate self-disclosure of dual nature into a mere humility statement.

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Sonship of Christ (the Only Son)

Filipino name: Pagka-Anak ni Kristo (ang Bugtong na Anak)
Key terms: Son of God, only begotten, bugtong na Anak
Review routing: Human theologian

‘Bugtong’ is culturally resonant (the ordinary Filipino word for an only child) but must be taught as unrepeatable, unique divine Sonship undergirding Christ’s deity, not diluted by devotional patterns that place Mary or particular saints in functionally comparable mediating roles alongside the Son.

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Unity of Believers Modeled on the Father and Son

Filipino name: Pagkakaisa ng mga Mananampalataya, Ayon sa Pagkakaisa ng Ama at ng Anak
Key terms: that they may be one, upang sila ay maging isa
Review routing: Human theologian

This analogical, Spirit-enabled relational/missional unity among believers must be kept distinct from the essential, ontological unity of the Father and Son themselves — the Trinity-level unity doctrine should not be flattened into a merely human-level unity claim, nor should the human unity Jesus prays for be dismissed as secondary by contrast.

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Medium Risk Doctrines

Abiding in Christ and Bearing Fruit

Filipino name: Pananatili kay Kristo at Pagbubunga
Key terms: abide, true vine, fruit, manatili, bunga
Review routing: Native speaker review

The fruit-bearing metaphor for the visible outcome of abiding faith should not be moralized into a performance-based measure of one’s standing before God, echoing baseline’s grace-versus-merit caution against utang na loob-style religious obligation.

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Christlike Humility and Servanthood

Filipino name: Pagpapakumbaba at Paglilingkod na Ayon kay Kristo
Key terms: foot-washing, servant, hugasan ang paa
Review routing: Native speaker review

Culturally vivid enacted parable of humble service; comparatively low doctrinal-collision risk, though should be taught as the pattern Christ’s followers are to imitate rather than a merely symbolic ritual gesture.

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Christ’s Victory over the World

Filipino name: Ang Pagtagumpay ni Kristo sa Sanlibutan
Key terms: I have overcome the world, dinaig ang sanlibutan
Review routing: Native speaker review

A perfect-tense, already-accomplished claim spoken before the cross itself in narrative time; should be taught as confident anticipation of the victory the cross and resurrection will accomplish, not merely a detached future hope.

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Kingdom of God (Entered by New Birth)

Filipino name: Kaharian ng Diyos (Napapasok sa Pamamagitan ng Muling Kapanganakan)
Key terms: kingdom of God, Kaharian ng Diyos, my kingdom is not of this world
Review routing: Native speaker review

Reuses baseline’s Medium-risk Kaharian ng Diyos term; entrance is conditioned on the new birth, not physical descent, religious pedigree, or political allegiance — comparatively low direct cultural-collision risk beyond consistency with the new-birth doctrine above.

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Peter’s Restoration and the Pastoral Calling

Filipino name: Ang Pagsasauli kay Pedro at ang Tawag sa Paglilingkod na Pastoral
Key terms: do you love me, shepherd my sheep, follow me, pakanin/pastulan ang aking mga tupa
Review routing: Native speaker review

Commissions Peter (and by extension church leadership generally) into Christ’s own shepherding pattern from chapter 10; must be taught as derivative, under-shepherd care answering Peter’s threefold denial, not a replacement of Christ’s own unique Good-Shepherd role.

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The Stated Purpose of the Gospel (Belief unto Life)

Filipino name: Ang Layunin ng Ebanghelyo ni Juan (Pananampalataya Tungo sa Buhay)
Key terms: that you may believe, have life in his name, sumampalataya, buhay sa kanyang pangalan
Review routing: Native speaker review

Functions as the hermeneutical key for the whole book — every sign, ‘I am’ statement, and belief/unbelief passage serves this stated evangelistic and pastoral purpose; comparatively low direct cultural-collision risk beyond ensuring consistency with the believe/eternal-life vocabulary used throughout.

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Sanctification through God’s Truth

Filipino name: Pagpapabanal sa Pamamagitan ng Katotohanan ng Diyos
Key terms: sanctify them in the truth, banalin, katotohanan
Review routing: Native speaker review

Reuses baseline’s Medium-risk sanctification doctrine; John ties sanctification directly to God’s word/truth rather than ritual purification, a nuance worth teaching given the Filipino context’s familiarity with sacramental purification categories.

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The Temple as Christ’s Body

Filipino name: Ang Templo bilang Katawan ni Kristo
Key terms: temple, destroy this temple, raised up in three days, templo
Review routing: Native speaker review

The wordplay between the physical Jerusalem temple and Christ’s own body should be preserved with a teaching note anticipating the resurrection and later church-as-temple motif; comparatively low direct cultural-collision risk in the Filipino context.

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The World’s Hostility toward Believers

Filipino name: Ang Pagkapoot ng Sanlibutan sa mga Mananampalataya
Key terms: the world hates you, kinamumuhian kayo ng sanlibutan
Review routing: Native speaker review

Represents a distinct sense of kosmos (hostile system) from the world God loves in 3:16; a cross-reference teaching note distinguishing these two senses is recommended so believers are not left with a contradictory picture of God’s love for and the world’s opposition to the same ‘world.‘

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Witness and Testimony to Christ

Filipino name: Patotoo Tungkol kay Kristo
Key terms: witness, testify, testimony, patotoo
Review routing: Native speaker review

Must retain the sense of authoritative eyewitness declaration (John the Baptist, the Father, Christ’s works, the Scriptures) rather than being flattened into casual personal opinion or anecdote; comparatively low syncretism risk.

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True Worship in Spirit and Truth

Filipino name: Tunay na Pagsamba sa Espiritu at Katotohanan
Key terms: worship, spirit and truth, sumamba, espiritu at katotohanan
Review routing: Native speaker review

Given the Filipino context’s strong attachment to place-specific and image-specific devotional practice (particular shrines, feast-day pilgrimages), this doctrine should be taught as relocating true worship’s ground to a Spirit-enabled, truth-grounded relationship with the Father, without dismissively caricaturing devotional practice itself.

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Low Risk Doctrines

Discipleship and Following Christ

Filipino name: Pagpapasakop at Pagsunod kay Kristo
Key terms: follow, come and see, sumunod
Review routing: Automated review

Standard discipleship vocabulary framing the Gospel’s opening and closing chapters; minimal doctrinal risk on its own beyond consistency of the following-motif across the book.