Doctrine Analysis
Doctrine Analysis — Acts 1–28 (Full-Book Doctrine Matrix)
This document is the full-book doctrine matrix required by PRD Phase 1, Step 4. It is generated in lockstep with assets/doctrine_risk_registry.json (v1) — every doctrine name, risk tier, Hungarian doctrine name, and review-routing decision below is identical to the registry. This document does not introduce new doctrines or alter tiers; its purpose is to show, chapter by chapter across the entire book of Acts, where each registry doctrine is textually load-bearing, so that no chapter is silently skipped in Phase 2 segment processing. The core passage, Acts 2:1-41, is the theological anchor of the curriculum (Pentecost, repentance, baptism, the gift of the Spirit) but is never treated as the boundary of required coverage.
Where a chapter contributes no doctrine beyond what has already been catalogued in an earlier chapter, this is stated explicitly rather than omitted.
Part A — Doctrine Master Index
| # | Doctrine | Risk | Hungarian doctrine name | Review routing |
|---|---|---|---|---|
| 1 | The Holy Spirit and Pentecost | Critical | a Szentlélek kitöltése pünkösdkor | Human theologian |
| 2 | Repeated Filling with the Holy Spirit | Critical | a Szentlélekkel való ismételt megteltetés | Human theologian |
| 3 | Tongues as a Sign of the Spirit | High | a nyelveken szólás mint a Lélek jele | Human theologian |
| 4 | The Gift of the Holy Spirit | Critical | a Szentlélek ajándéka | Human theologian |
| 5 | Fulfillment of Prophecy | Medium | a prófécia beteljesedése | Native speaker review |
| 6 | Messianic Promise | Critical | a messiási ígéret | Human theologian |
| 7 | Lordship of Christ | Critical | Krisztus uralma | Human theologian |
| 8 | Deity and Sonship of Christ (incl. “Son of Man”) | Critical | Krisztus istensége és fiúsága | Human theologian |
| 9 | Resurrection of Christ | Critical | Krisztus feltámadása | Human theologian |
| 10 | General Resurrection of the Dead | High | a halottak feltámadása | Human theologian |
| 11 | Ascension of Christ | Critical | Krisztus mennybemenetele | Human theologian |
| 12 | Providence and God’s Sovereign Plan | Critical | Isten gondviselése és elhatározott terve | Human theologian |
| 13 | Repentance | Critical | a megtérés | Human theologian |
| 14 | Repentance and Baptism | Critical | a keresztség | Human theologian |
| 15 | Forgiveness of Sins | High | a bűnök bocsánata | Human theologian |
| 16 | Universal Scope of the Gospel | High | az evangélium egyetemes hatóköre | Human theologian |
| 17 | The Gospel to Jews and Gentiles | High | az evangélium a zsidóknak és a pogányoknak | Human theologian |
| 18 | Relativizing of Ceremonial Law for Gentile Inclusion | High | a szertartási törvény viszonylagossá válása | Human theologian |
| 19 | Justification apart from the Law | Critical | a megigazulás a törvény nélkül | Human theologian |
| 20 | Election and Effectual Calling | Critical | a kiválasztás és a hatékony elhívás | Human theologian |
| 21 | Grace | Critical | a kegyelem | Human theologian |
| 22 | The Church as Community | Medium | az egyház mint közösség | Native speaker review |
| 23 | The Breaking of Bread | High | a kenyér megtörése | Human theologian |
| 24 | Sharing of Possessions | Medium | a vagyon közössége | Native speaker review |
| 25 | Church Polity: Elders and Overseers | Critical | az egyházi rend: vének és felügyelők/püspökök | Human theologian |
| 26 | Deacons and Diaconal Service | High | a diakónusi szolgálat | Human theologian |
| 27 | Laying On of Hands | High | a kézrátétel | Human theologian |
| 28 | Apostolic Authority and Miracles | High | az apostoli hatalom és a csodák | Native speaker review |
| 29 | Spirit-Given Power vs. Occult Power | Medium | a Lélek ajándéka és a mágia szembeállítása | Native speaker review |
| 30 | Persecution and Bold Witness | High | az üldözés és a bátor tanúságtétel | Human theologian |
| 31 | Conversion of Paul | Critical | Pál megtérése | Human theologian |
| 32 | The Great Commission Fulfilled | Medium | a nagy misszióparancs beteljesedése | Native speaker review |
| 33 | Anti-Syncretism and Rejection of Idolatry | Medium | a bálványimádás elutasítása és a szinkretizmus elleni tanítás | Native speaker review |
| 34 | Inspiration and Authority of Scripture | Medium | a Szentírás ihletettsége és hatalma | Native speaker review |
| 35 | Unity of Jews and Gentiles | Medium | zsidók és pogányok egysége | Native speaker review |
| 36 | Apostleship | Low | az apostolság | Automated review |
| 37 | The Name “Christian” | Low | a “keresztény” név | Automated review |
| 38 | Mutual Encouragement and Fellowship | Low | a kölcsönös buzdítás és közösség | Automated review |
| 39 | Thanksgiving | Low | a hálaadás | Automated review |
Summary (identical to registry): Critical 16 · High 11 · Medium 8 · Low 4 · Theologian review 27 · Native speaker review 8 · Automated only 4.
Part B — Chapter-by-Chapter Doctrine Matrix
Acts 1
| Doctrine | Passages (ch. 1) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Ascension of Christ | 1:9-11 | Critical | Both major Hungarian traditions liturgically celebrate this (Áldozócsütörtök); risk is doctrinal weight-loss (treating it as mere departure), not confessional division. | Human theologian |
| Resurrection of Christ | 1:22 | Critical | Establishes the apostolic qualifying criterion; must retain historical, bodily referent. | Human theologian |
| Apostleship | 1:15-26 | Low | Matthias’s selection by lot establishes a closed, unrepeatable Twelve; uncontested across traditions. | Automated review |
| The Great Commission Fulfilled | 1:8 | Medium | Programmatic statement (Jerusalem → Judea/Samaria → ends of the earth); “Isten országa” (1:3, 1:6) must not be read as a political kingdom. | Native speaker review |
Acts 2 (core passage, 2:1-41)
| Doctrine | Passages (ch. 2) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| The Holy Spirit and Pentecost | 2:1-4, 2:16-21, 2:33, 2:38-39 | Critical | ”Pünkösd” carries a strong Hungarian folk-festival layer (pünkösdölés, pünkösdi rózsa); also sits at the mainline/Pentecostal-charismatic divide. | Human theologian |
| Tongues as a Sign of the Spirit | 2:4-11 | High | Single Hungarian word “nyelv” covers both Pentecost’s known-language miracle and later charismatic glossolalia; disambiguating note required. | Human theologian |
| The Gift of the Holy Spirit | 2:38 | Critical | Distinguish the Spirit himself (gift) from “lelki ajándékok” (his distributed enablements); intersects reception-timing debate. | Human theologian |
| Fulfillment of Prophecy | 2:16-21, 2:25-31 | Medium | Joel citation requires OT background reinforcement for lower-literacy readers. | Native speaker review |
| Messianic Promise | 2:31-36 | Critical | Unique OT-promised Anointed One; affirmed identically across traditions. | Human theologian |
| Lordship of Christ | 2:21, 2:34-36 | Critical | 2:21’s salvation-confession clause must render “Úr” verbatim-consistent with Romans 10:9-13. | Human theologian |
| Deity and Sonship of Christ | 2:34-36 | Critical | ”Lord said to my Lord” (Ps 110 citation) affirms co-equal divine status. | Human theologian |
| Resurrection of Christ | 2:24-32 | Critical | Bodily, historical resurrection; no rival-religion confusion in Hungary. | Human theologian |
| Ascension of Christ | 2:33-35 | Critical | Exaltation to the Father’s right hand as the ground of the Spirit’s outpouring. | Human theologian |
| Providence and God’s Sovereign Plan | 2:23 | Critical | Pairs God’s determined plan with human guilt (“you crucified”) — same Reformed/Catholic sovereignty-vs-agency fault line as Romans 8-9. | Human theologian |
| Repentance | 2:38 | Critical | First, pre-baptismal, gospel-response repentance; must not import either sacramental-confession or unmediated-turning systems as the text’s necessary meaning. | Human theologian |
| Repentance and Baptism | 2:38-41 | Critical | Peter’s sequence (repent → be baptized) is read differently by Hungary’s paedobaptist majority and its Baptist/free-church credobaptist minority. | Human theologian |
| Forgiveness of Sins | 2:38 | High | Preposition behind “for the forgiveness of sins” is exegetically debated (purpose vs. result); intersects baptism’s causal role debate. | Human theologian |
| Universal Scope of the Gospel | 2:21, 2:39 | High | ”Whoever calls,” “all who are far off” must remain fully unqualified. | Human theologian |
| The Church as Community | 2:42-47 | Medium | Descriptive founding pattern must not prescribe either hierarchical-Catholic or presbyterian-Reformed polity as required. | Native speaker review |
| The Breaking of Bread | 2:42, 2:46 | High | Sits at the Catholic/Reformed Lord’s Supper divide (real presence vs. memorial); Acts itself teaches no developed eucharistic theology. | Human theologian |
| Sharing of Possessions | 2:44-45 | Medium | Must be distinguished from any political-economic prescription, given 20th-century Hungarian collectivization history. | Native speaker review |
| Election and Effectual Calling | 2:39 | Critical | ”As many as the Lord our God calls” touches the same predestination fault line as Romans 9-11. | Human theologian |
Acts 3
| Doctrine | Passages (ch. 3) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Messianic Promise | 3:18-20 | Critical | Peter’s temple-court sermon continues the fulfilled-promise argument. | Human theologian |
| Fulfillment of Prophecy | 3:22-24 | Medium | ”Moses and the prophets” citation chain; standard across traditions. | Native speaker review |
| Repentance | 3:19 | Critical | ”Repent and turn back” paired with wiping away of sins. | Human theologian |
| Forgiveness of Sins | 3:19 | High | Parallel wording to 2:38; consistency required. | Human theologian |
| Apostolic Authority and Miracles | 3:6-16 | High | Healing done explicitly “in the name of Jesus,” not by apostolic power in itself; must preserve this attribution. | Native speaker review |
| Inspiration and Authority of Scripture | 3:18-24 | Medium | Apostolic preaching grounded directly in Hebrew Scripture fulfillment. | Native speaker review |
Acts 4
| Doctrine | Passages (ch. 4) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Persecution and Bold Witness | 4:1-31 | High | First formal opposition from the Sanhedrin (főtanács); introduces “bátorság” as a recurring keyword requiring consistent rendering. | Human theologian |
| Repeated Filling with the Holy Spirit | 4:8, 4:31 | Critical | Peter (4:8) and the gathered believers (4:31) filled again after Pentecost; same charismatic/mainline reading divide as 2:4. | Human theologian |
| Apostolic Authority and Miracles | 4:29-31 | High | Prayer for boldness and signs; miracles authenticate rather than replace proclamation. | Native speaker review |
| Providence and God’s Sovereign Plan | 4:27-28 | Critical | Herod, Pilate, Gentiles and Israel gathered “to do what your hand and plan had predestined” — sharpens the 2:23 tension. | Human theologian |
| Resurrection of Christ | 4:2, 4:33 | Critical | Apostolic proclamation centers on the resurrection as the cause of Sadducean irritation. | Human theologian |
| The Church as Community | 4:32-37 | Medium | Community of believers “of one heart and soul.” | Native speaker review |
| Sharing of Possessions | 4:32-37 | Medium | Voluntary generosity, not compulsory collectivism. | Native speaker review |
Acts 5
| Doctrine | Passages (ch. 5) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Sharing of Possessions | 5:1-11 | Medium | Ananias and Sapphira’s judgment underscores that sharing was voluntary; lying to the Spirit, not the amount, is judged. | Native speaker review |
| The Church as Community | 5:11 | Medium | ”Great fear came upon the whole church” — first explicit Lukan use of “ekklēsia.” | Native speaker review |
| Apostolic Authority and Miracles | 5:12-16 | High | Signs and wonders “through the hands of the apostles”; must preserve the same in-the-name-of-Jesus framing as ch. 3. | Native speaker review |
| Persecution and Bold Witness | 5:17-42 | High | Second Sanhedrin confrontation; Gamaliel’s counsel is a narrative aside, not a doctrinal endorsement of religious relativism. | Human theologian |
| Forgiveness of Sins | 5:31 | High | ”Exalted… to give repentance and forgiveness”; consistency with 2:38, 3:19. | Human theologian |
Acts 6
| Doctrine | Passages (ch. 6) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Deacons and Diaconal Service | 6:1-6 | High | Practical, need-driven appointment of the Seven; must not assume either Catholic sacramental-order or Reformed non-sacramental office as the text’s necessary meaning. | Human theologian |
| Laying On of Hands | 6:6 | High | First occurrence; render per its own commissioning function, not later sacramental systems. | Human theologian |
| The Church as Community | 6:1 | Medium | Introduces “Hellenists” vs. “Hebrews” tension within the young congregation. | Native speaker review |
Acts 7
| Doctrine | Passages (ch. 7) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Persecution and Bold Witness | 6:8-8:1 | High | Stephen’s death is the narrative hinge where “tanú” (witness) yields the distinct word “vértanú” (martyr); the transition must be flagged explicitly, not before. | Human theologian |
| Deity and Sonship of Christ | 7:55-56 | Critical | ”Son of Man” (“az Emberfia”) must not be conflated with the baseline’s “Isten Fia” (Son of God) — complementary, not interchangeable, titles. | Human theologian |
| Inspiration and Authority of Scripture | (implicit, Stephen’s OT retelling throughout ch. 7) | Medium | Longest single OT-history recitation in Acts; grounds the martyrdom narrative in covenant history. | Native speaker review |
Acts 8
| Doctrine | Passages (ch. 8) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| The Gospel to Jews and Gentiles | 8:4-25 | High | Gospel reaches Samaria — a socially estranged group, not yet full Gentiles; sets up the wider Gentile mission. | Human theologian |
| Persecution and Bold Witness | 8:1 (scattering after Stephen) | High | Persecution becomes the means of the gospel’s geographic spread. | Human theologian |
| Repentance and Baptism | 8:12-13, 8:36-38 | Critical | Philip’s baptisms (Samaritans, the Ethiopian official) follow explicit profession of belief — relevant to the credobaptist/paedobaptist debate. | Human theologian |
| The Gift of the Holy Spirit | 8:15-20 | Critical | Samaritans believe and are baptized but receive the Spirit only upon apostolic laying-on-of-hands — a key text in the subsequent-reception debate; do not resolve it. | Human theologian |
| Laying On of Hands | 8:17-19 | High | Same occurrence as above; Simon’s attempted purchase (8:18-19) gives rise to “simony.” | Human theologian |
| Spirit-Given Power vs. Occult Power | 8:9-24 | Medium | Simon Magus contrast between the Spirit’s free gift and purchasable magical power; relevant to residual Hungarian esoteric/occult practice. | Native speaker review |
| Inspiration and Authority of Scripture | 8:32-35 | Medium | Isaiah 53 citation applied to Jesus by Philip. | Native speaker review |
| The Church as Community | 8:1 | Medium | ”Except the apostles” remaining in Jerusalem amid scattering. | Native speaker review |
Acts 9
| Doctrine | Passages (ch. 9) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Conversion of Paul | 9:1-19 | Critical | The paradigm case of sovereign divine initiative transforming a persecutor; “chosen instrument” (9:15) reuses “kiválasztás” in its vocational, not soteriological, sense — must be distinguished in teaching. | Human theologian |
| Repeated Filling with the Holy Spirit | 9:17 | Critical | Ananias’s laying-on-of-hands and Paul’s filling. | Human theologian |
| Repentance and Baptism | 9:18 | Critical | Paul’s baptism immediately follows sight restoration. | Human theologian |
| Deity and Sonship of Christ | 9:20 | Critical | Paul’s immediate proclamation “that Jesus is the Son of God.” | Human theologian |
| Messianic Promise | 9:22 | Critical | Paul “proving that Jesus was the Christ.” | Human theologian |
| Laying On of Hands | 9:17 | High | Same occurrence as above; commissioning/healing function. | Human theologian |
| The Church as Community | 9:31 | Medium | ”The church throughout all Judea and Galilee and Samaria had peace.” | Native speaker review |
| Apostolic Authority and Miracles | 9:32-42 | High | Peter’s healings (Aeneas, Tabitha) in the name of Jesus Christ. | Native speaker review |
Acts 10
| Doctrine | Passages (ch. 10) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| The Gospel to Jews and Gentiles | 10:1-11:18 | High | Cornelius narrative is the book’s central Gentile-inclusion demonstration. | Human theologian |
| Relativizing of Ceremonial Law | 10:9-16, 10:28 | High | Peter’s vision relativizes dietary/purity law as a Jew-Gentile boundary marker; must not be over-extended to imply moral law abrogation. | Human theologian |
| Unity of Jews and Gentiles | 10:34-35 | Medium | ”God shows no partiality” narratively enacts the doctrine documented for Romans. | Native speaker review |
| Universal Scope of the Gospel | 10:34-35 | High | Must remain unqualified. | Human theologian |
| Lordship of Christ | 10:36 | Critical | ”He is Lord of all.” | Human theologian |
| The Gift of the Holy Spirit | 10:44-46 | Critical | Spirit falls on Gentiles before baptism, reversing the ch. 8 Samaritan sequence — must not be harmonized away; translate the narrative datum plainly. | Human theologian |
| The Holy Spirit and Pentecost | 10:44-46 | Critical | Described by Peter as equivalent to the original Pentecost outpouring. | Human theologian |
| Tongues as a Sign of the Spirit | 10:46 | High | Same disambiguation note as 2:4. | Human theologian |
| Repentance and Baptism | 10:47-48 | Critical | Baptism follows the Spirit’s descent here, the reverse order from 2:38 and 8:12-17 — the same “do not adjudicate sequence” instruction applies. | Human theologian |
| Forgiveness of Sins | 10:43 | High | ”Everyone who believes in him receives forgiveness of sins.” | Human theologian |
Acts 11
| Doctrine | Passages (ch. 11) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| The Gospel to Jews and Gentiles | 11:1-18 | High | Jerusalem church’s retrospective validation of Cornelius’s conversion. | Human theologian |
| Unity of Jews and Gentiles | 11:1-18 | Medium | ”If God gave them the same gift… who was I to stand in God’s way?” | Native speaker review |
| The Gift of the Holy Spirit | 11:17 | Critical | Peter’s retrospective argument from the Spirit’s gift to inclusion. | Human theologian |
| Repentance | 11:18 | Critical | ”God has granted repentance that leads to life” — even to Gentiles. | Human theologian |
| The Name “Christian” | 11:26 | Low | First occurrence of the term at Antioch; standard, universally shared across all Hungarian traditions. | Automated review |
| The Church as Community | 11:26 | Medium | Antioch becomes the base for the Gentile mission. | Native speaker review |
| Mutual Encouragement and Fellowship | 11:23 | Low | Barnabas “encourages” (buzdítani) the Antioch believers. | Automated review |
Acts 12
| Doctrine | Passages (ch. 12) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Persecution and Bold Witness | 12:1-19 | High | James’s martyrdom and Peter’s imprisonment/deliverance under Herod. | Human theologian |
| Apostolic Authority and Miracles | 12:1-19 (angelic deliverance) | High | Peter’s escape narrated as direct divine/angelic intervention. | Native speaker review |
Acts 13
| Doctrine | Passages (ch. 13) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Justification apart from the Law | 13:38-39 | Critical | Paul’s Antioch-in-Pisidia sermon states the doctrine explicitly for the first time in Acts; must align verbatim with Romans’s “megigazulás”/“kegyelem.” | Human theologian |
| Messianic Promise | 13:32-33 | Critical | Davidic-covenant fulfillment argument. | Human theologian |
| Fulfillment of Prophecy | 13:32-41 | Medium | Extended OT citation chain (Psalms, Habakkuk). | Native speaker review |
| Election and Effectual Calling | 13:48 | Critical | ”As many as were appointed to eternal life believed” — one of the most Calvinist-resonant clauses in the NT outside Romans 9; must not import either community’s system. | Human theologian |
| Repeated Filling with the Holy Spirit | 13:9 | Critical | Paul (Saul) filled with the Spirit to confront Elymas. | Human theologian |
| Spirit-Given Power vs. Occult Power | 13:6-11 | Medium | Elymas the sorcerer opposed; parallel to Simon Magus in ch. 8. | Native speaker review |
| Providence and God’s Sovereign Plan | 13:36 | Critical | David “served God’s purpose” then died — contrasted with Christ’s resurrection. | Human theologian |
| Forgiveness of Sins | 13:38 | High | Explicit in the same sermon as justification. | Human theologian |
| The Great Commission Fulfilled | 13:1-3 | Medium | Antioch church commissions Paul and Barnabas by the Spirit’s direction (“misszió”). | Native speaker review |
| Laying On of Hands | 13:3 | High | Commissioning rite for the missionary journey. | Human theologian |
| The Gospel to Jews and Gentiles | 13:46-48 | High | ”We are turning to the Gentiles” — programmatic turning point. | Human theologian |
Acts 14
| Doctrine | Passages (ch. 14) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Apostolic Authority and Miracles | 14:3 | High | Signs and wonders accompanying “the word of his grace.” | Native speaker review |
| Anti-Syncretism and Rejection of Idolatry | 14:8-18 | Medium | Paul and Barnabas refuse divine honors at Lystra; models sharp rejection of syncretistic blending with indigenous polytheism/hero-cult — useful, non-divisive teaching point for Hungary’s own pre-Christian religious history. | Native speaker review |
| Church Polity: Elders and Overseers | 14:23 | Critical | First appointment of “elders” (vének) in newly planted churches. | Human theologian |
| Apostleship | 14:4, 14:14 | Low | Barnabas explicitly called “apostle” alongside Paul; uncontested. | Automated review |
| Persecution and Bold Witness | 14:19-22 | High | Paul stoned and left for dead at Lystra, then continues strengthening churches. | Human theologian |
Acts 15
| Doctrine | Passages (ch. 15) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Justification apart from the Law | 15:1-11, 15:19-21 | Critical | The Jerusalem Council’s central ruling; must be verbatim-consistent in “megigazulás”/“kegyelem” with Romans and Acts 13:38-39. | Human theologian |
| Grace | 15:11 | Critical | ”We believe that we are saved through the grace of the Lord Jesus, just as they are” — the clearest Acts-wide parallel to the baseline’s grace-versus-merit caution. | Human theologian |
| Relativizing of Ceremonial Law | 15:1-11 | High | Circumcision debate resolved; ceremonial-vs-moral law distinction must be preserved. | Human theologian |
| Church Polity: Elders and Overseers | 15:2-23 | Critical | Jerusalem Council convened with apostles and elders together. | Human theologian |
| Unity of Jews and Gentiles | 15:8-9 | Medium | ”He made no distinction between us and them.” | Native speaker review |
| Fulfillment of Prophecy | 15:15-18 | Medium | James cites Amos to support Gentile inclusion. | Native speaker review |
| Anti-Syncretism and Rejection of Idolatry | 15:20 | Medium | Apostolic decree includes abstention “from what has been sacrificed to idols.” | Native speaker review |
| Mutual Encouragement and Fellowship | 15:32 | Low | Judas and Silas “encourage” the Antioch church. | Automated review |
| The Gospel to Jews and Gentiles | 15:1-29 | High | Council’s ruling secures the Gentile mission’s theological legitimacy. | Human theologian |
Acts 16
| Doctrine | Passages (ch. 16) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Repentance and Baptism | 16:15, 16:33 | Critical | Household baptisms of Lydia and the jailer — cited by paedobaptists and credobaptists alike for opposing conclusions; translate the narrative claim without adjudicating scope. | Human theologian |
| Lordship of Christ | 16:31 | Critical | ”Believe in the Lord Jesus, and you will be saved, you and your household” — must align with the 2:21/10:9 salvation-confession formula. | Human theologian |
| Persecution and Bold Witness | 16:19-40 | High | Paul and Silas beaten and imprisoned at Philippi; bold, joyful witness under suffering. | Human theologian |
| The Great Commission Fulfilled | 16:6-10 | Medium | The Macedonian call; Spirit-directed missionary redirection. | Native speaker review |
| Mutual Encouragement and Fellowship | 16:40 | Low | Paul and Silas encourage the Philippian believers before departing. | Automated review |
| Church Polity: Elders and Overseers | — | — | No new occurrence in this chapter; already catalogued at 14:23, 15:2-23. | — |
Acts 17
| Doctrine | Passages (ch. 17) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Anti-Syncretism and Rejection of Idolatry | 17:16-31 | Medium | Areopagus address; “unknown god” is a rhetorical bridge toward exclusive proclamation, not an endorsement of religious pluralism. | Native speaker review |
| Universal Scope of the Gospel | 17:30 | High | ”God commands all people everywhere to repent.” | Human theologian |
| Messianic Promise | 17:3 | Critical | Paul reasoning from the Scriptures “that the Christ had to suffer and rise.” | Human theologian |
| Resurrection of Christ | 17:18, 17:31-32 | Critical | Athenian mockery of the resurrection message; must retain the historical claim despite ridicule in the narrative. | Human theologian |
| Inspiration and Authority of Scripture | 17:2-3 | Medium | Paul’s synagogue method of “explaining and proving from the Scriptures.” | Native speaker review |
Acts 18
| Doctrine | Passages (ch. 18) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Messianic Promise | 18:5, 18:28 | Critical | Paul and Apollos both “showing by the Scriptures that the Christ was Jesus.” | Human theologian |
| Grace | 18:27 | Critical | Apollos “greatly helped those who through grace had believed.” | Human theologian |
| Repentance and Baptism | 18:8 | Critical | Corinthian believers baptized upon hearing and believing. | Human theologian |
Acts 19
| Doctrine | Passages (ch. 19) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Repeated Filling with the Holy Spirit | 19:6 | Critical | Ephesian disciples filled after Paul’s laying on of hands. | Human theologian |
| The Gift of the Holy Spirit | 19:2 | Critical | Paul’s question, “Did you receive the Holy Spirit when you believed?” is central to the reception-timing debate. | Human theologian |
| Tongues as a Sign of the Spirit | 19:6 | High | Same disambiguation as 2:4 and 10:46. | Human theologian |
| Laying On of Hands | 19:6 | High | Same occurrence. | Human theologian |
| Repentance and Baptism | 19:5 | Critical | Re-baptism of John’s disciples “in the name of the Lord Jesus.” | Human theologian |
| Apostolic Authority and Miracles | 19:11-12 | High | ”Extraordinary miracles” through Paul; risk of overemphasis on signs in some Hungarian charismatic circles. | Native speaker review |
| Spirit-Given Power vs. Occult Power | 19:19 | Medium | Burning of magic scrolls at Ephesus; sharp contrast between Spirit-given power and occult practice. | Native speaker review |
| Anti-Syncretism and Rejection of Idolatry | 19:23-41 | Medium | Riot over Artemis of the Ephesians; direct economic-religious collision with idolatry. | Native speaker review |
Acts 20
| Doctrine | Passages (ch. 20) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Church Polity: Elders and Overseers | 20:17, 20:28 | Critical | The sharpest polity-sensitive text in the book: the same persons are called both “elders” (20:17) and “overseers” (20:28) in one breath; render this fact plainly without resolving the later Catholic-episcopal/Reformed-presbyterian debate. | Human theologian |
| The Breaking of Bread | 20:7, 20:11 | High | Troas gathering “to break bread” on the first day of the week. | Human theologian |
| Grace | 20:24, 20:32 | Critical | Paul’s farewell speech: ministry as testifying to “the gospel of the grace of God,” and commending the elders “to God and to the word of his grace.” | Human theologian |
| Mutual Encouragement and Fellowship | 20:1-2 | Low | Paul encourages believers through Macedonia and Greece. | Automated review |
Acts 21
| Doctrine | Passages (ch. 21) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Church Polity: Elders and Overseers | 21:18 | Critical | Paul meets with James and “all the elders” in Jerusalem. | Human theologian |
| Persecution and Bold Witness | 21:27-36 | High | Paul seized in the temple; riot and arrest, beginning the extended trial narrative through ch. 26. | Human theologian |
Acts 22
| Doctrine | Passages (ch. 22) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Conversion of Paul | 22:3-21 | Critical | Paul’s first personal retelling of the Damascus road before the Jerusalem crowd. | Human theologian |
| Election and Effectual Calling | 22:14 | Critical | ”You will be his witness… appointed” — vocational election language echoing 9:15; keep distinct from the soteriological debate. | Human theologian |
Acts 23
| Doctrine | Passages (ch. 23) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| General Resurrection of the Dead | 23:6-8 | High | Pharisee-Sadducee dispute over the resurrection, distinct referent from Christ’s own resurrection (“feltámadás” used for both); requires explicit disambiguating note. | Human theologian |
| Persecution and Bold Witness | (continued trial narrative, no new doctrinal passage) | High | Continuation of the ch. 21 arrest narrative before the Sanhedrin and Roman authorities. | Human theologian |
Acts 24
| Doctrine | Passages (ch. 24) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| General Resurrection of the Dead | 24:15, 24:21 | High | Paul’s defense before Felix restates the resurrection hope shared with his accusers’ own Pharisaic belief. | Human theologian |
| Persecution and Bold Witness | 24:1-27 (trial before Felix) | High | Paul reasons “about righteousness (igazság in its ethical sense, cf. core glossary caution at 24:25), self-control, and future judgment” before Felix; note the ethical, not forensic, sense of “igazság” here per the glossary. | Human theologian |
Acts 25
Reviewed in full. Chapter 25 (Paul’s hearing before Festus, and Festus’s consultation with King Agrippa) narrates the continuing legal proceedings begun in chapter 21 and introduces no doctrine-bearing term beyond what has already been catalogued under Persecution and Bold Witness (chs. 21-26 trial sequence). No new Critical/High/Medium/Low term or doctrine originates in this chapter. Explicitly noted as reviewed per the full-book coverage mandate, not silently omitted.
Acts 26
| Doctrine | Passages (ch. 26) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Conversion of Paul | 26:9-23 | Critical | Paul’s third and fullest retelling before Agrippa, including the heavenly vision and commissioning. | Human theologian |
| General Resurrection of the Dead | 26:8 | High | ”Why should it be thought incredible… that God raises the dead?” | Human theologian |
| Repentance | 26:20 | Critical | Paul’s summary of his preaching: repentance and turning to God, with deeds consistent with repentance. | Human theologian |
| Forgiveness of Sins | 26:18 | High | Paul’s commissioning includes “forgiveness of sins and… an inheritance among the sanctified” (cf. “megszentelődés”). | Human theologian |
| Resurrection of Christ | 26:23 | Critical | ”Christ must suffer and… be the first to rise from the dead.” | Human theologian |
| Inspiration and Authority of Scripture | 26:22-23 | Medium | Paul’s defense grounded in “what the prophets and Moses said would happen.” | Native speaker review |
| The Name “Christian” | 26:28 | Low | Agrippa’s remark, “you almost persuade me to be a Christian.” | Automated review |
Acts 27
| Doctrine | Passages (ch. 27) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| Providence and God’s Sovereign Plan | 27:23-24 | Critical | The angel’s assurance to Paul during the storm; God’s sovereign care over physical deliverance, a lower-stakes register than 2:23/4:27-28’s crucifixion pairing but the same doctrinal category. | Human theologian |
| Thanksgiving | 27:35 | Low | Paul’s ordinary shipboard meal and thanksgiving; must be distinguished from the ecclesial “breaking of bread” of 2:42, 20:7. | Automated review |
Acts 28
| Doctrine | Passages (ch. 28) | Risk | Translation risk (Hungarian) | Review routing |
|---|---|---|---|---|
| The Great Commission Fulfilled | 28:23, 28:30-31 | Medium | Paul’s unhindered (“akadálytalanul”) proclamation in Rome closes the book’s narrative arc from 1:8; teach the book’s open ending as implying the mission’s ongoing, unfinished nature. | Native speaker review |
| The Gospel to Jews and Gentiles | 28:28 | High | ”This salvation of God has been sent to the Gentiles.” | Human theologian |
| Inspiration and Authority of Scripture | 28:23 | Medium | Paul’s final testimony “from the Law of Moses and from the Prophets.” | Native speaker review |
| Thanksgiving | 28:15 | Low | Paul “thanked God and took courage” on seeing the Roman believers. | Automated review |
Part C — Full-Coverage Confirmation
All 28 chapters of Acts have been reviewed. Every registry doctrine (Part A) has at least one chapter-level occurrence documented in Part B, and every chapter (1–28) has at least one doctrine-level entry or an explicit “reviewed, no new doctrine” note (Acts 25). No chapter has been silently omitted. This matrix must be loaded alongside assets/doctrine_risk_registry.json and assets/translation_memory.json before Phase 2 segment translation begins, per the baseline 12_ai_translation_requirements.md pre-flight checklist, extended to this curriculum.
Critical Risk Doctrines
The Holy Spirit and Pentecost
Hungarian name: a Szentlélek kitöltése pünkösdkor
Key terms: Holy Spirit, Pentecost, filled with the Holy Spirit, tongues, gift of the Holy Spirit
Review routing: Human theologian
The word ‘pünkösd’ itself carries a strong non-biblical Hungarian folk layer (pünkösdölés, pünkösdi király/királyné-járás, pünkösdi rózsa) that risks folklorizing the event; separately, Hungary’s significant indigenous Pentecostal-charismatic movement (notably Hit Gyülekezete, ‘Faith Church’) reads the Spirit’s outpouring as a repeatable, personally normative experience often evidenced by tongues, while mainline Catholic and Reformed tradition reads Pentecost as the unique, historically unrepeatable inauguration of the church. Translate Luke’s own narrative claim; do not adjudicate either the folk-festival collision or the charismatic-cessationist question within the text.
Repeated Filling with the Holy Spirit
Hungarian name: a Szentlélekkel való ismételt megteltetés
Key terms: filled with the Holy Spirit, spoke in tongues
Review routing: Human theologian
Acts narrates the same community and individuals being ‘filled with the Holy Spirit’ more than once after Pentecost, textually reinforcing without resolving the same Hungarian charismatic-mainline divide flagged for Acts 2:4: Hungarian Pentecostal-charismatic teaching reads this pattern as evidence of a normative, repeatable experience for every believer, while mainline Catholic and Reformed reading treats these as confirmatory extensions of the single foundational Pentecost event rather than a template requiring repetition. Render each instance plainly per its narrative context.
The Gift of the Holy Spirit
Hungarian name: a Szentlélek ajándéka
Key terms: gift of the Holy Spirit, receive the Spirit
Review routing: Human theologian
This doctrine directly intersects the baseline’s Critical-risk grace entry (unmerited gift) and Hungary’s charismatic-mainline divide over whether receiving the Spirit is simultaneous with conversion/baptism (majority Catholic/Reformed reading) or a subsequent, distinguishable experience often evidenced by tongues (a reading associated with Hungary’s Pentecostal-charismatic movement). Translate Peter’s actual promise (2:38-39) without settling this question for the reader.
Messianic Promise
Hungarian name: a messiási ígéret
Key terms: Messiah, Christ, anointed, promised
Review routing: Human theologian
Reused from the baseline; the unique, Old Testament-promised Anointed One fulfilled exclusively in Jesus, affirmed identically by Catholic and Reformed Hungarian traditions with no internal division risk.
Lordship of Christ
Hungarian name: Krisztus uralma
Key terms: lord, Jesus is Lord, calls on the name of the Lord
Review routing: Human theologian
Reused from the baseline. Acts 2:21’s salvation-confession clause (‘whoever calls on the name of the Lord will be saved’) must render ‘Úr’ verbatim-consistent with the already-fixed Romans 10:9-13 rendering, per the baseline’s cross-document theological consistency rule, so the curriculum presents a single coherent salvation formula across both books.
Deity and Sonship of Christ, including the title ‘Son of Man’
Hungarian name: Krisztus istensége és fiúsága, valamint az ‘Emberfia’ cím
Key terms: Son of God, Son of Man, Lord said to my Lord
Review routing: Human theologian
Reused from the baseline for the co-equal divine Sonship affirmed identically across Hungarian traditions; Acts 7:56 introduces the distinct title ‘Emberfia’ (Son of Man), which must not be conflated with or treated as interchangeable with the baseline’s Critical-risk ‘Isten Fia’ (Son of God) — both true, biblical, but distinct emphases (glorified humanity/eschatological authority vs. eternal divine sonship).
Resurrection of Christ
Hungarian name: Krisztus feltámadása
Key terms: raised, resurrection, from the dead
Review routing: Human theologian
Reused from the baseline; bodily, historical, once-for-all resurrection, affirmed identically across Hungarian Christian traditions with no rival-religion confusion.
Ascension of Christ
Hungarian name: Krisztus mennybemenetele
Key terms: taken up, ascended, exalted at the right hand
Review routing: Human theologian
Shared, uncontested doctrine across Catholic and Reformed Hungarian traditions, liturgically commemorated by both on ‘Áldozócsütörtök’ (Ascension Day); Critical tier reflects the doctrine’s foundational weight as the hinge to Christ’s heavenly enthronement and the Pentecost gift, not any internal Hungarian confessional division.
Providence and God’s Sovereign Plan
Hungarian name: Isten gondviselése és elhatározott terve
Key terms: determined plan, foreknowledge, angel of the Lord
Review routing: Human theologian
Acts 2:23 pairs God’s sovereign, determined plan with direct human moral culpability (‘you crucified’) in the same breath — exactly the Reformed-Calvinist/Catholic-synergist fault line the baseline documents for providence and election in Romans 8-9. Translate Luke’s own claim without resolving the tension toward either determinism eliminating human guilt or pure human agency eliminating divine sovereignty; flag for theologian review as with Romans 9-11.
Repentance
Hungarian name: a megtérés
Key terms: repent, turn back, change of mind
Review routing: Human theologian
The Hungarian Catholic majority historically channels ongoing repentance through the sacrament of Reconciliation/Confession (auricular confession to a priest, absolution, penance); the Hungarian Reformed tradition holds no sacramental confession and reads repentance as direct, unmediated turning to God evidenced by changed life. Acts 2:38’s repentance is a first, pre-baptismal, gospel-response repentance; translate Luke’s own claim without importing either tradition’s developed penitential system into the text itself.
Repentance and Baptism
Hungarian name: a keresztség
Key terms: baptize, baptism, in the name of Jesus Christ, household baptized
Review routing: Human theologian
The Hungarian audience spans Catholic and Reformed paedobaptist practice and a historically significant Baptist/free-church credobaptist tradition (Baptista Egyház) that holds believer’s baptism upon personal repentance and faith as the only valid baptism — the very pattern Acts 2:38-41 itself narrates for responsible adults. Translate Peter’s actual sequence and the book’s subsequent narrated baptisms (including the ambiguous ‘household’ baptisms) without adjudicating mode, timing, or infant-inclusion questions that this Language Package’s own communities answer differently.
Justification apart from the Law
Hungarian name: a megigazulás a törvény nélkül
Key terms: justified, grace, law, yoke, circumcision
Review routing: Human theologian
Acts 13:39 and 15:11 are the book’s most explicit statements that justification comes through faith/grace apart from Mosaic law-keeping; must align verbatim in rendering with the baseline’s ‘megigazulás’ and ‘kegyelem’ entries so the curriculum reads as one coherent argument with Romans. Both the Reformed sola fide reading and the Catholic grace-plus-cooperating-merit reading must be able to recognize Luke’s own claim in the translated text without either being silently adopted as the text’s necessary meaning.
Election and Effectual Calling
Hungarian name: a kiválasztás és a hatékony elhívás
Key terms: chosen instrument, appointed to eternal life, calling, elhívás
Review routing: Human theologian
The sharpest internal Hungarian doctrinal fault line documented in the baseline for Romans 9-11 (Reformed classical double predestination vs. Catholic synergistic free-will cooperation) recurs here exactly. Acts 13:48’s ‘as many as were appointed to eternal life’ is one of the most Calvinist-resonant single clauses in the New Testament outside Romans 9 and must be translated to Luke’s own statement without importing either community’s developed system as the text’s necessary meaning.
Grace
Hungarian name: a kegyelem
Key terms: grace, saved through grace
Review routing: Human theologian
Reused from the baseline; Acts 15:11’s Jerusalem Council statement (‘we believe that we are saved through the grace of the Lord Jesus, just as they are’) is the clearest Acts-wide parallel to the baseline’s grace-versus-merit caution, sitting between Hungary’s large Reformed monergistic-irresistible-grace tradition and its Catholic-majority infused-merit-cooperated-grace tradition; do not let the translation silently resolve this tension.
Church Polity: Elders and Overseers
Hungarian name: az egyházi rend: vének és felügyelők/püspökök
Key terms: elders, overseers, bishops, presbyters
Review routing: Human theologian
The sharpest polity-sensitive doctrine in the book. Catholic ecclesiology developed ‘episkopos’ into a bishop’s office within a threefold, sacramentally-ordained hierarchy standing in apostolic succession, sharply distinguished from and superior to the presbyterate; the Hungarian Reformed Church’s polity treats ‘presbiter’ (elder) and the overseeing function as the same office exercised by a plurality of parity elders, explicitly rejecting a separate monarchical-episcopal order as a defining Reformation-era polemical point. Acts 20:17, 28 itself uses ‘elders’ and ‘overseers’ for the same persons in the same breath; render this fact plainly and let Luke’s own datum stand without resolving the later historical debate either community has built upon it.
Conversion of Paul
Hungarian name: Pál megtérése
Key terms: the Way, chosen instrument, heavenly vision, scales fell from his eyes
Review routing: Human theologian
Paul’s conversion, retold three times, is the paradigm case of sovereign divine initiative transforming a persecutor into a witness. The ‘chosen instrument’ language (9:15) reuses the baseline’s Critical-risk ‘kiválasztás’ vocabulary in its vocational sense, which must be distinguished in teaching from the soteriological election debate (Reformed double predestination vs. Catholic synergism) even though the same Hungarian word is used for both.
High Risk Doctrines
Tongues as a Sign of the Spirit
Hungarian name: a nyelveken szólás mint a Lélek jele
Key terms: other tongues, known languages, spoke in tongues
Review routing: Human theologian
Hungarian, like English, uses a single word (‘nyelv’) for both the known, intelligible human languages of Acts 2’s miracle and the private, ecstatic prayer-tongues category that is a live and distinct technical term in Hungarian charismatic circles today; without a disambiguating teaching note at every occurrence, ‘nyelveken szólás’ risks defaulting to the charismatic technical sense Luke does not describe at Pentecost.
General Resurrection of the Dead
Hungarian name: a halottak feltámadása
Key terms: resurrection, Pharisees and Sadducees dispute
Review routing: Human theologian
Uses the same Hungarian word (‘feltámadás’) as Christ’s own resurrection but names a distinct, general eschatological referent debated by Pharisees and Sadducees; Hungarian folk-Catholic intuitions about the afterlife adjacent to purgatory (already flagged in the semantic analysis of Acts 2:27’s Hádész/Sheol) make careless conflation of these two referents a live risk requiring an explicit disambiguating note.
Forgiveness of Sins
Hungarian name: a bűnök bocsánata
Key terms: forgiveness, remission of sins
Review routing: Human theologian
Closely related to but distinct from the baseline’s forensic ‘megigazulás’ (justification): forgiveness emphasizes cancellation of the debt/record of sin rather than positive imputed righteous status. The Greek preposition behind ‘for the forgiveness of sins’ (2:38) is exegetically debated as marking purpose versus result/basis, a live translation choice that intersects the Catholic/Reformed debate over baptism’s causal role in remitting sin.
Universal Scope of the Gospel
Hungarian name: az evangélium egyetemes hatóköre
Key terms: whoever calls, all who are far off, all people everywhere, no other name
Review routing: Human theologian
Reused from the baseline; retain unqualified universal language across every occurrence, consistent with the baseline’s instruction not to soften ‘mindnyájan’ or ‘aki segítségül hívja’-type universal clauses in either the Catholic or Reformed reading.
The Gospel to Jews and Gentiles
Hungarian name: az evangélium a zsidóknak és a pogányoknak
Key terms: Gentiles, God-fearer, no distinction, to the ends of the earth
Review routing: Human theologian
Extends the baseline’s ‘Unity of Jews and Gentiles’ doctrine into full narrative demonstration across the whole book. Hungarian ‘pogányok’ (literally ‘pagans’) carries a stronger charge than the neutral English ‘Gentiles,’ so the narrative’s warm, inclusive tone toward Gentile God-fearers and converts must not be undercut by the term’s connotation; use ‘nemzetek’ where a more neutral sense is intended, per the baseline’s established convention.
Relativizing of Ceremonial Law for Gentile Inclusion
Hungarian name: a szertartási törvény viszonylagossá válása a pogányok befogadásában
Key terms: common or unclean, God shows no partiality, circumcision
Review routing: Human theologian
Peter’s vision relativizes Mosaic dietary/purity law as a boundary marker between Jew and Gentile; must not be over-extended in translation to suggest the moral law is likewise abrogated — a distinction Acts itself maintains but that Hungarian readers steeped in either Reformed ‘threefold use of the law’ theology or Catholic precept-culture may collapse without a clarifying note.
The Breaking of Bread
Hungarian name: a kenyér megtörése
Key terms: breaking of bread, the Lord’s Supper
Review routing: Human theologian
Sits directly at the historic Catholic-Reformed sacramental divide over the Lord’s Supper’s nature (transubstantiation/real presence vs. spiritual/memorial views); Acts itself does not teach a developed eucharistic theology, and Acts 27:35’s ordinary shipboard meal must not be conflated with these ecclesial instances. Translate the descriptive narrative claim without importing either tradition’s later systematic sacramental theology.
Deacons and Diaconal Service
Hungarian name: a diakónusi szolgálat
Key terms: the Seven, service, deacon
Review routing: Human theologian
Catholic tradition developed the diaconate into a sacramental, ordained clerical order historically a step toward priesthood; the Hungarian Reformed Church’s ‘diakónus/diakonissza’ office is a non-sacramental, often lay or semi-lay, elected ministry of mercy and administration without Catholic-style ordination. Translate Acts 6’s own practical, need-driven appointment narrative without assuming either tradition’s later developed office.
Laying On of Hands
Hungarian name: a kézrátétel
Key terms: laying on of hands, commissioning
Review routing: Human theologian
Catholic sacramental theology (in its developed form, Confirmation and Holy Orders) treats this rite as conferring sacramental grace through apostolic succession; Hungarian Reformed practice retains laying on of hands for ordination and sometimes confirmation but denies it confers grace ex opere operato, treating it as a commissioning/blessing sign accompanying prayer. Render each Acts occurrence according to its own narrative function rather than collapsing all instances into either tradition’s later sacramental system.
Apostolic Authority and Miracles
Hungarian name: az apostoli hatalom és a csodák
Key terms: signs and wonders, power of God, in the name of Jesus
Review routing: Native speaker review
Reuses the baseline’s ‘Isten ereje’ exactly; Acts consistently presents miracles as authenticating rather than replacing gospel proclamation, a balance worth preserving against both a Hungarian rationalist-secular minimizing tendency and an overemphasis on signs found in some Hungarian charismatic circles.
Persecution and Bold Witness
Hungarian name: az üldözés és a bátor tanúságtétel
Key terms: witnesses, boldness, martyr, stoned
Review routing: Human theologian
‘Tanú’ (witness) and ‘vértanú’ (martyr, literally ‘blood-witness’) are historically the same root but are now distinct Hungarian words; the curriculum’s teaching notes must flag the transition explicitly at Stephen’s death (ch.7) so both concepts are taught with the correct word at the correct narrative point, tying the whole book’s persecution theme together consistently.
Medium Risk Doctrines
Fulfillment of Prophecy
Hungarian name: a prófécia beteljesedése
Key terms: prophecy, Joel, it is written, the prophets
Review routing: Native speaker review
Reused from the baseline; low internal Hungarian confessional risk since both Catholic and Reformed traditions affirm linear Old Testament-to-New Testament fulfillment identically, though readers with lower biblical literacy may need OT background reinforcement, especially for the Joel citation underlying Pentecost itself.
The Church as Community
Hungarian name: az egyház mint közösség
Key terms: fellowship, breaking of bread, all things in common, church
Review routing: Native speaker review
Reused from the baseline’s ‘Church as God’s People’ caution: the founding community’s descriptive pattern must not be read as prescribing either the hierarchical Catholic or the presbyterian Reformed institutional polity model as the text’s own required structure.
Sharing of Possessions
Hungarian name: a vagyon közössége
Key terms: had all things in common, sold their possessions
Review routing: Native speaker review
Given 20th-century Hungarian historical experience of state-imposed collectivization under communism, this voluntary, Spirit-motivated generosity within a gathered community of faith must be clearly distinguished in teaching notes from any political-economic prescription; Ananias and Sapphira’s judgment (5:1-11) underscores that the sharing was voluntary, not compulsory.
Contrast between Spirit-Given Power and Purchased/Occult Power
Hungarian name: a Lélek ajándéka és a mágia szembeállítása
Key terms: sorcerer, magician, Simon, Elymas
Review routing: Native speaker review
A relevant contrast for a modern Hungarian context where esoteric/occult practices retain some cultural presence; teach the sharp Acts distinction between the Spirit’s freely given gift and any purchasable or manipulable spiritual power (Simon’s attempted purchase, 8:18-19, gives the term ‘simony’ its later Christian history).
The Great Commission Fulfilled
Hungarian name: a nagy misszióparancs beteljesedése
Key terms: kingdom of God, to the ends of the earth, unhindered
Review routing: Native speaker review
Traces the programmatic statement of Acts 1:8 (witness in Jerusalem, Judea/Samaria, the ends of the earth) to its narrative fulfillment in Paul’s unhindered proclamation in Rome (28:31); reuses the baseline’s ‘Isten országa’ and the Acts-specific ‘bátorság’ exactly. Low internal confessional-division risk, though the book’s open ending should be taught as implying the mission’s ongoing, unfinished nature beyond Acts’ own narrative close.
Anti-Syncretism and the Rejection of Idolatry
Hungarian name: a bálványimádás elutasítása és a szinkretizmus elleni tanítás
Key terms: idols, unknown god, gods in human form
Review routing: Native speaker review
Paul and Barnabas’s vigorous refusal of divine honors at Lystra (14:14-15) and Paul’s Areopagus address model the sharp Christian rejection of any syncretistic blending of the gospel with indigenous polytheistic or hero-cult traditions — a useful, non-confessionally-divisive teaching point for a Hungarian audience given comparable discussions of the nation’s own pre-Christian religious heritage.
Inspiration and Authority of Scripture
Hungarian name: a Szentírás ihletettsége és hatalma
Key terms: it is written, the prophets, Moses and the prophets
Review routing: Native speaker review
Reused from the baseline; Reformed sola scriptura and Catholic Scripture-and-Tradition framing apply identically here as in Romans. Acts repeatedly grounds apostolic preaching directly in the fulfillment of the Hebrew Scriptures.
Unity of Jews and Gentiles
Hungarian name: zsidók és pogányok egysége
Key terms: no distinction, one body, God shows no partiality
Review routing: Native speaker review
Reused from the baseline; Acts provides the narrative demonstration (Cornelius’s household, the Jerusalem Council) of the doctrine the baseline already documents for Romans, carrying the same pastoral weight given Hungary’s own history that the baseline notes.
Low Risk Doctrines
Apostleship
Hungarian name: az apostolság
Key terms: apostle, apostleship, the Twelve, casting lots
Review routing: Automated review
Reused from the baseline; Matthias’s selection establishes the office as closed/unrepeatable once the foundational Twelve are complete, a point uncontested across Hungarian traditions.
The Name ‘Christian’
Hungarian name: a ‘keresztény’ név
Key terms: Christians, the Way, disciples
Review routing: Automated review
Standard, unambiguous, universally shared term across every Hungarian Christian tradition; historical-origin note only, no doctrinal collision.
Mutual Encouragement and Fellowship
Hungarian name: a kölcsönös buzdítás és közösség
Key terms: exhort, fellowship, encourage
Review routing: Automated review
Reused from the baseline; standard, low-risk vocabulary shared across Hungarian Christian traditions.
Thanksgiving
Hungarian name: a hálaadás
Key terms: gave thanks, thank God
Review routing: Automated review
Reused from the baseline; standard term, minimal risk. Distinguish from Acts 2:42’s ecclesial ‘breaking of bread,’ which carries higher doctrinal weight.
Referenced passages