Doctrine Analysis

1 Corinthians — Doctrine Analysis (Hmong Language Package)

This document executes PRD Phase 1 Step 4: the full doctrine matrix for 1 Corinthians, covering every chapter and major section, consistent with assets/doctrine_risk_registry.json. Doctrine identities, supporting-passage sets, risk tiers, and review routing below are identical to the registry — this document expands each entry with fuller translation-risk analysis and adds the mandatory full-book chapter-by-chapter coverage log (Part B), following the Romans baseline’s “reviewed, not silently omitted” convention.

Part A — Doctrine Matrix

Doctrine 1: The Resurrection of Christ and Believers

Risk Level: Critical
Supporting Passages: 1 Corinthians 15:1-11 (core passage), 1 Corinthians 15:12-19, 1 Corinthians 15:20-28, 1 Corinthians 15:29-34, 1 Corinthians 15:35-49, 1 Corinthians 15:50-58, 1 Corinthians 6:14, 1 Corinthians 6:19-20 (bodily stakes anticipated)
Translation Risk Description: Hmong traditional religion holds that a deceased person’s soul(s) (ntsuj plig — Hmong tradition recognizes multiple souls per person) may linger near the grave, be ritually summoned back through hu plig, or transition into a venerated ancestor spirit (dab qhuas) who continues to interact with living descendants through offerings and ritual feeding — but this tradition contains no concept of the physical corpse itself returning to living, transformed bodily existence. kev sawv hauv qhov tuag rov qab los (resurrection) and raug tsa sawv...los (he was raised, perfect tense at 15:4,20) must be taught as a real, historical, bodily, once-for-all, unrepeatable event, categorically distinct from both soul-summoning ritual and ongoing ancestor-spirit persistence — or hearers will default to hearing “Christ was raised” as “Christ’s spirit continued on as an ancestor spirit,” which is precisely the outcome 15:12-19 forecloses (“if Christ has not been raised, your faith is in vain”). The risk intensifies at 15:35-49’s psychikos/pneumatikos (“natural body”/“spiritual body”) contrast, which must never employ the baseline anthropological ntsuj plig term, since doing so would imply the resurrection hope is merely “becoming a soul/spirit” — the very folk-religious category Paul is refuting by insisting on a real, transformed body (15:44, 15:53-54).
Review Routing: Human theologian (Critical, no automated-review bypass).

Doctrine 2: Christian Unity versus Factionalism

Risk Level: High
Supporting Passages: 1 Corinthians 1:10-17, 1 Corinthians 1:26-31, 1 Corinthians 3:1-9, 1 Corinthians 3:16-17, 1 Corinthians 4:1-13, 1 Corinthians 4:14-21, 1 Corinthians 9:1-23, 1 Corinthians 11:17-19, 1 Corinthians 12:12-27, 1 Corinthians 16:1-4, 1 Corinthians 16:15-18
Translation Risk Description: The doctrine depends on pawg ntseeg ntawm Vajtswv (church of God) and lub tuam tsev ntawm Vajtswv (temple of God) being understood as belonging exclusively to God rather than to any human faction, teacher, or clan-like loyalty group (“I follow Paul,” “I follow Apollos,” 1:12; 3:4). The temple-of-God image (3:16-17) directly risks collision with Hmong household/clan spirit-shrine concepts (qhov cim, thaj teev dab) as dwelling-places for household or ancestor spirits; if factionalism is corrected only at the social-etiquette level without addressing this collision, hearers may hear “destroying God’s temple” through divisiveness as a warning about disturbing a household spirit-shrine rather than about damaging the Holy Spirit’s unique corporate dwelling. Additionally, raug hu (called, 1:1-2, 1:26) must never drift toward hmoov (fate) vocabulary when describing the shared calling that should override factional loyalty — the same permanent prohibition established in the Romans baseline for election/calling vocabulary applies here without exception.
Review Routing: Human theologian (High, no automated-review bypass).

Doctrine 3: The Cross as Wisdom and Power

Risk Level: Critical
Supporting Passages: 1 Corinthians 1:18-25, 1 Corinthians 1:26-31, 1 Corinthians 2:1-5, 1 Corinthians 2:6-16, 1 Corinthians 3:18-20, 1 Corinthians 4:9-13
Translation Risk Description: The rendering tswvyim for wisdom (sophia) collides with two deeply prized Hmong categories: elder/ancestral accumulated wisdom (tswvyim laus) and the shaman’s (txiv neeb) specialized spiritual insight into the unseen world. If God’s wisdom revealed in the cross is heard as merely a superior instance of this same prized category, Paul’s central paradox — that God’s wisdom and power are displayed precisely through the shame and apparent defeat of a crucifixion (1:18, 1:23, 2:2) — collapses into a status-competition claim (“our tradition has a wiser elder / a more powerful spiritual expert than yours”), exactly the boasting-logic Paul is dismantling (1:29, 3:21). Compounding this, hwjchim (power, dynamis) is identical to a shaman’s ritual power to negotiate with or overcome spirits; here the paradox is sharpened dangerously, since the “powerful” event in view is a public criminal execution — the inverse of a shaman’s power-display through strength, spectacle, and successful spirit-negotiation. Both terms require mandatory contrast-teaching at every occurrence in this doctrine’s passages, not merely the standard baseline qualifier.
Review Routing: Human theologian (Critical, no automated-review bypass).

Doctrine 4: Church Discipline and Holiness

Risk Level: Critical
Supporting Passages: 1 Corinthians 3:16-17, 1 Corinthians 5:1-8, 1 Corinthians 5:9-13, 1 Corinthians 6:1-8, 1 Corinthians 6:9-11, 1 Corinthians 6:12-20
Translation Risk Description: Three collision points converge in this doctrine. First, cov dawb huv (saints) and kev raug ua kom dawb huv (sanctification, 6:11) share the dawb huv root already flagged High-risk in the Romans baseline for its folk ritual-purity-from-spirit-contamination sense, risking a ritually-achieved-cleanness reading rather than a status conferred once by God’s call and being progressively realized. Second, muab tso rau...dab Ntxwg Nyoog (deliver to Satan, 5:5) risks assimilation into the traditional invoked-curse practice (foob), rather than being understood as a restorative act of removing an unrepentant member from the church’s protective fellowship so that “his spirit may be saved” — the opposite intent of a curse. Third, lub tuam tsev ntawm Vajtswv applied to the individual body (6:19, “your body is a temple of the Holy Spirit”) sharpens the corporate temple/spirit-shrine collision (see Doctrine 2) to the level of personal bodily indwelling, risking confusion with animistic multi-soul or spirit-possession frameworks if not explicitly taught as the Holy Spirit’s exclusive, singular, non-competing indwelling.
Review Routing: Human theologian (Critical, no automated-review bypass).

Doctrine 5: Marriage and Singleness

Risk Level: High
Supporting Passages: 1 Corinthians 7:1-9, 1 Corinthians 7:10-16, 1 Corinthians 7:17-24, 1 Corinthians 7:25-38, 1 Corinthians 7:39-40
Translation Risk Description: Two risks combine here. First, Hmong marriage customs (bride-price nqe mis nqe hno, clan-arranged unions, ancestor-invoking wedding rites, patrilineal household incorporation of the wife) frame marriage as a clan-transactional, often unilateral arrangement negotiated between families rather than primarily between the two spouses; this could obscure Paul’s notably mutual, reciprocal conjugal-obligation teaching (7:3-5, “the wife’s body does not belong to her alone… likewise the husband”). Second, the term for “virgin/unmarried” (tus ntxhais dawb huv...) again invokes the dawb huv ritual-purity collision (see Doctrine 4), and more critically, unmarried adult status — especially for women past a certain age — carries social stigma, incomplete-clan-standing connotations, or presumed deficiency in traditional Hmong social structure, nearly the inverse of Paul’s positive, countercultural framing of singleness as a spiritually advantageous calling for undivided devotion (7:7-8, 7:32-35). Without explicit, repeated countercultural teaching, hearers will likely default to viewing singleness as failure or incompleteness rather than a legitimate, honorable calling equal to marriage.
Review Routing: Human theologian (High, no automated-review bypass).

Doctrine 6: Christian Liberty and Idol Meat

Risk Level: Critical
Supporting Passages: 1 Corinthians 8:1-13, 1 Corinthians 9:19-23 (adaptive-liberty principle), 1 Corinthians 10:14-22, 1 Corinthians 10:23-33
Translation Risk Description: This is the single most direct concrete cultural collision in the entire book. Traditional Hmong households and clans regularly offer meat (chicken, pig) to household spirits, ancestor spirits, and other spirits (fij dab, fij xwm kab, ua neeb), and the offered meat is customarily eaten afterward by the family or community — precisely the practice nqaij fij rau dab mlom (food offered to idols) describes. Paul’s own resolution is genuinely two-sided: the idol itself is “nothing” (8:4) so the meat is not intrinsically contaminated and may be eaten with a clear conscience in most settings (10:25-27), yet believers must flee active participation in idolatrous worship outright (10:14) because one cannot share both rooj mov ntawm tus Tswv (the Lord’s table) and rooj mov ntawm dab (the table of demons, 10:21). If this two-sidedness is flattened into either blanket permission (appearing to endorse ongoing participation in ancestor-spirit offering meals as religiously neutral) or blanket prohibition (erasing Paul’s liberty argument, the “nothing” status of idols, and the conscience-based pastoral nuance of ch.8 and 10:23-33), the doctrine is inverted in one direction or the other. This doctrine’s terms require the highest density of mandatory human theologian and native-speaker review in the entire Language Package.
Review Routing: Human theologian (Critical, no automated-review bypass; mandatory native-speaker co-review per glossary Table 4).

Doctrine 7: The Lord’s Supper

Risk Level: Critical
Supporting Passages: 1 Corinthians 10:16-17, 1 Corinthians 10:21, 1 Corinthians 11:17-22, 1 Corinthians 11:23-26, 1 Corinthians 11:27-34
Translation Risk Description: Rooj Mov Nco Txog tus Tswv (the Lord’s Supper) sits directly adjacent to, and must be sharply distinguished from, traditional Hmong ancestor-memorial and spirit-feeding meals (noj tsiab, nqe tuag rites) that maintain an ongoing relationship with, and provide continued sustenance for, a deceased person’s spirit. Without explicit teaching that this is a unique, once-instituted commemoration (kev nco txog, remembrance) of Christ’s unrepeatable atoning death and a forward-looking anticipation of his return (“until he comes,” 11:26) — not an ongoing rite of feeding or relationship-maintenance with a deceased spirit — hearers risk assimilating the Supper into the existing ancestor-ritual framework it is meant to replace, not supplement or resemble. This risk is intensified because Paul’s own “table of the Lord / table of demons” contrast (10:21) is the passage’s built-in safeguard against precisely this collision and must be preserved with maximal fidelity as the primary teaching resource. The “discern the body” warning (11:29) additionally carries the dense double-reference risk (sacramental elements + church unity) documented in the glossary and must not be resolved to only one sense.
Review Routing: Human theologian (Critical, no automated-review bypass).

Doctrine 8: Spiritual Gifts and the Body of Christ

Risk Level: Critical
Supporting Passages: 1 Corinthians 12:1-3, 1 Corinthians 12:4-11, 1 Corinthians 12:12-27, 1 Corinthians 12:28-31, 1 Corinthians 14:1-19, 1 Corinthians 14:20-25, 1 Corinthians 14:26-33
Translation Risk Description: hais lus dawb (los ntawm Vaj Ntsuj Plig) (speaking in tongues) and kev cev Vajtswv Lus (prophecy) both risk direct collision with the shamanic role of the spirit-medium (txiv neeb), whose ecstatic trance-speech and divinatory channeling of ancestor/nature-spirit messages are familiar, ongoing, and actively practiced phenomena in Hmong religious life, not merely historical curiosities. Without the mandatory Vaj Ntsuj Plig source-anchoring and explicit, repeated contrast to trance/spirit-medium phenomena, these gifts will likely be assimilated into the existing shamanic category rather than understood as intelligible, ordered, edification-purposed, Scripture-consistent Spirit-given utterance. The positive safeguard against this exact collision — kev txawj paub seb yog Vaj Ntsuj Plig los sis lwm tus dab (discerning of spirits, 12:10) — is itself a Critical-risk term requiring careful, prominent rendering, since it names the very discernment tool believers need to navigate the collision risk underlying this whole doctrine. The body-of-Christ unity metaphor (12:12-27) is lower collision-risk but must not be taught in isolation from the gifts material, since Paul’s argument structure ties gift-diversity directly to bodily unity against factional ranking of gifts.
Review Routing: Human theologian (Critical, no automated-review bypass).

Doctrine 9: Love as the Greater Way

Risk Level: Low
Supporting Passages: 1 Corinthians 8:1-3, 1 Corinthians 13:1-7, 1 Corinthians 13:8-13, 1 Corinthians 16:14
Translation Risk Description: This doctrine’s central term, kev hlub (love/agapē), reuses the Romans-baseline rendering exactly and introduces no new load-bearing vocabulary; no direct or specific collision with Hmong traditional religion (animism, shamanism, ancestor veneration, fate) has been identified for this term in this context. The doctrine’s weight is rhetorical and structural — love’s supremacy over tongues, prophecy, and knowledge as the interpretive “greater way” (12:31-13:1) governing all the other gifts-related content — rather than lexical. Each of the compared terms (tongues, prophecy, knowledge) carries its own, separately-assessed Critical/Medium risk recorded under Doctrine 8 (Spiritual Gifts) and Doctrine 6 (Christian Liberty, for knowledge/gnōsis); ch.13 itself requires no new disambiguation strategy.
Review Routing: Automated review sufficient, with periodic native-speaker spot-check given ch.13’s central, high-frequency homiletical use across the curriculum (per registry).

Doctrine 10: Order in Worship

Risk Level: High
Supporting Passages: 1 Corinthians 11:2-16, 1 Corinthians 14:26-33, 1 Corinthians 14:34-36, 1 Corinthians 14:37-40
Translation Risk Description: This doctrine carries two distinct risk types. First, the regulatory material governing tongues and prophecy (14:26-33) is itself the primary textual safeguard against the shamanic-trance-speech collision documented under Doctrine 8, and must be preserved intact in any teaching or summary form — any simplification that drops the “one at a time, with interpretation, subject to testing/weighing” structure removes the very mechanism that distinguishes ordered, intelligible, Spirit-given speech from trance/spirit-medium phenomena. Second, the head-covering instructions (11:2-16) and the “women should be silent” instructions (14:34-36) are textually and denominationally debated in scope and application — a hermeneutical rather than a traditional-religion-collision risk — requiring the same non-unilateral, flag-for-review handling established for genuinely contested interpretive passages elsewhere in this pipeline (see glossary N-38). The head/headship (kephalē) metaphor (11:3) additionally requires careful, non-overstated, non-flattened teaching of its authority-order sense to avoid either over-literalizing or erasing the relational structure Paul describes.
Review Routing: Human theologian (High, no automated-review bypass).

Part B — Full-Book Chapter-by-Chapter Coverage Log

Per the full-book coverage mandate, every chapter of 1 Corinthians is logged below, whether or not it surfaces new load-bearing terms. No chapter is silently omitted.

Ch.	Doctrines Touched	New/Key Terms (glossary IDs)	Coverage Status
1	2 (Christian Unity — primary: factional slogans 1:12), 3 (Cross as Wisdom and Power — primary: 1:18-25, 1:26-31), 1 (gospel/resurrection groundwork via I-8)	N-1 (church of God), N-2 (called/calling), N-3 (saints), N-5 (wisdom), N-6 (foolishness), N-7 (the cross)	Reviewed — doctrinally dense opening chapter; load-bearing.
2	3 (Cross as Wisdom and Power — primary: Spirit-revealed wisdom, 2:6-16)	N-5, N-6, N-9 (psychikos/pneumatikos introduced anthropologically), N-10 (mind of Christ), I-5 (Holy Spirit)	Reviewed — load-bearing; introduces the psychikos/pneumatikos contrast later completed in ch.15.
3	2 (Christian Unity — primary: 3:1-9 factions as immaturity; 3:16-17 temple of God), 3 (Cross as Wisdom and Power — continued: “wisdom of this world,” 3:18-20)	N-8 (temple of God), N-5, N-6, I-42 (boasting)	Reviewed — load-bearing; establishes the temple-collision term central to Doctrines 2 and 4.
4	2 (Christian Unity — primary: apostolic stewardship and self-comparison, 4:1-13)	N-11 (steward), I-9 (apostle), I-10 (servant/slave), I-41 (reckon/impute, conceptually 4:7), I-42 (boasting)	Reviewed — load-bearing for ecclesial-office and unity vocabulary.
5	4 (Church Discipline and Holiness — primary: 5:1-13)	N-12 (sexual immorality), N-13 (leaven), N-14 (deliver to Satan)	Reviewed — load-bearing; highest-density discipline chapter alongside ch.6.
6	4 (Church Discipline and Holiness — primary: 6:1-8 lawsuits, 6:9-11 vice list, 6:12-20 body as temple), 1 (Resurrection — anticipatory: 6:14 “God raised the Lord and will raise us”), 5 (Marriage/Singleness — background: bought-with-a-price logic reused in 7:23)	N-12, N-15 (body as temple, individual), I-14, I-15, I-19, I-20, I-23, I-30	Reviewed — load-bearing; sharpens temple-collision to individual-body level.
7	5 (Marriage and Singleness — primary: entire chapter)	N-16 (marriage), N-17 (unmarried/virgin), N-18 (divorce/separation), N-2 (called, reused 7:17-24), I-10 (servant/slave, 7:21-23)	Reviewed — load-bearing; single-doctrine chapter.
8	6 (Christian Liberty and Idol Meat — primary: 8:1-13), 9 (Love as the Greater Way — introduced: 8:1-3 knowledge vs. love)	N-19 (food offered to idols), N-20 (knowledge), N-21 (liberty/right), I-37 (love)	Reviewed — load-bearing; opens the idol-meat doctrine’s pastoral half.
9	2 (Christian Unity — primary: Paul’s self-example of surrendered apostolic rights, 9:1-18), 6 (Christian Liberty — continued: adaptive-liberty principle, 9:19-23)	N-21 (liberty/right, reused), I-9, I-10, I-8 (gospel, 9:12,16-18,23)	Reviewed — load-bearing; bridges Doctrines 2 and 6 via Paul’s own example.
10	6 (Christian Liberty and Idol Meat — primary: 10:14-22, 10:23-33), 7 (The Lord’s Supper — introduced: 10:16-17, 10:21)	N-4 (fellowship/koinōnia, escalating to High here), N-22 (idolatry), N-23 (Lord’s table/table of demons), N-24 (demons), I-18, I-31	Reviewed — load-bearing; single highest-collision-density chapter in the book.
11	10 (Order in Worship — primary: 11:2-16), 7 (The Lord’s Supper — primary: 11:17-34)	N-25 (head covering), N-26 (head/headship), N-27 (Lord’s Supper), N-28 (bread/cup), N-29 (remembrance), N-30 (discern the body), N-31 (new covenant), I-26, I-40	Reviewed — load-bearing; dual-doctrine chapter, highest term-density alongside ch.15.
12	8 (Spiritual Gifts and the Body of Christ — primary: entire chapter)	N-32 (tongues), N-33 (prophecy), N-34 (discerning of spirits), N-35 (interpretation of tongues), I-5, I-22 (baptism into one body, 12:13), I-29, I-35	Reviewed — load-bearing; foundational gifts chapter.
13	9 (Love as the Greater Way — primary: entire chapter)	I-37 (love; no new terms per glossary note)	Reviewed — explicitly noted in glossary as contributing no new load-bearing vocabulary beyond the inherited `kev hlub`; doctrinally central nonetheless via its structural/rhetorical role over ch.12 and ch.14.
14	8 (Spiritual Gifts — continued: 14:1-25 tongues/prophecy compared), 10 (Order in Worship — primary: 14:26-40)	N-32, N-33, N-35 (reused), N-36 (edification), N-37 (order), N-38 (women should be silent — flagged)	Reviewed — load-bearing; regulatory chapter safeguarding Doctrine 8’s collision risk.
15	1 (The Resurrection of Christ and Believers — primary: entire chapter; core passage 15:1-11)	N-39 through N-47 (resurrection, he was raised, appeared, fallen asleep, untimely born, received/delivered, spiritual/natural body, imperishable, victory/sting of death)	Reviewed — load-bearing; core-passage chapter and single highest-density Critical-term cluster in the book.
16	2 (Christian Unity — primary: 16:1-4 collection, 16:15-18 recognition of workers, 16:19-24 closing greetings/unity)	N-48 (the collection), N-49 (Maranatha), N-50 (holy kiss), N-51 (anathema)	Reviewed — load-bearing closing chapter; contains the anathema collision term requiring the same disambiguation as N-14.

Full-book coverage confirmation: All 16 chapters of 1 Corinthians have been reviewed and logged above. No chapter was found to be doctrinally “thin” enough to contribute zero terms or doctrinal content; even the most rhetorically self-contained chapter (13) is logged explicitly per the full-book-coverage mandate rather than silently folded into surrounding chapters.

Governing Note

This document, together with assets/doctrine_risk_registry.json and analysis/08_core_glossary.md, constitutes the Phase 1 Step 4 deliverable for the Hmong 1 Corinthians Language Package. Doctrine identities, risk tiers, and review routing are fixed as documented in the registry and must not be altered by later Phase 2/3 generation without a formal registry-revision review.