Linguistic Gap Analysis: The Gospel of John

Purpose and Method

This analysis identifies where Italian’s existing theological vocabulary (as fixed by the Romans baseline translation_memory.json/bible_term_registry.json) is sufficient for John’s doctrinal load, where it is genuinely absent (missing vocabulary), and where it is present but overcrowded by competing secular, liturgical, or denominational senses (crowded semantic neighborhoods requiring fencing). It also records transliteration-vs-paraphrase decisions and produces a ranked list of this curriculum’s highest-risk ambiguities. Findings here are binding inputs to 08_core_glossary.md and must be reconciled with, not overridden by, later steps.

John intensifies nearly every deity/Christology risk already flagged as High or Critical in the Romans baseline (kyrios, Son of God, Holy Spirit) and introduces an entirely new tier of Critical terms specific to the Prologue, the Nicodemus discourse, the “I Am” sayings, and the Farewell Discourse. The core passage (John 3:1-21) sits at the intersection of nearly every doctrine in this curriculum’s scope and is treated as the analytical anchor throughout.

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Part A — Doctrine Vocabulary Matrix

Doctrine	Available Italian term(s)	Weaknesses / gap type	Recommended strategy
Deity and Pre-existence of Christ (the Word)	il Verbo (λόγος); e il Verbo era Dio; unigenito; gloria (17:5); ἴσος τῷ θεῷ → uguale a Dio/pari a Dio; prima che Abramo fosse	Crowded neighborhood: CEI “il Verbo” vs Riveduta “la Parola” is a live denominational fork inside Italian Bible tradition itself, not a foreign-vs-native problem. Anarthrous θεός in 1:1c has no Italian syntactic equivalent to mark “qualitative but not identical” deity; plain “era Dio” risks either (a) sounding like simple identity-collapse to a non-Trinitarian ear or (b) inviting a weakening paraphrase (“era un dio”/“era divino”) that Italian anti-Trinitarian minority groups have historically used.	Fix “il Verbo” as the sole running-text rendering across this curriculum (masculine grammatical agreement matches the personal referent; Riveduta’s “la Parola” is recorded as rejected). Render 1:1c literally “e il Verbo era Dio” with a mandatory translator note forbidding “un dio” or “divino” as substitutes. Route every deity-identity clause (1:1; 1:18; 5:18; 10:30; 20:28) to mandatory theologian review as a single reviewed family, not as isolated verses.
The New Birth and Regeneration by the Spirit	nascere di nuovo, dall’alto (ἄνωθεν); nascere da acqua e Spirito; Spirito Santo	Genuine lexical gap: no single Italian word carries both the spatial (“from above”) and repetitive (“again”) senses of ἄνωθεν that drive Nicodemus’s literalistic misunderstanding (3:4). “Acqua e Spirito” (3:5) sits inside Italy’s single most acute sacramental flashpoint — the Catholic/Waldensian baptismal-regeneration divide, structurally identical to the baseline’s grace/justification fork but now attached to the curriculum’s core passage itself.	Use the combined gloss “nascere di nuovo, dall’alto” with a mandatory footnote explaining the deliberate Greek double sense; never resolve to one term alone. For 3:5, retain the ambiguity of “acqua e Spirito” without adjudicating a sacramental vs. symbolic reading in the running text; supply parallel teaching notes for both traditions. Both terms are pre-flagged Critical and routed for theologian review in every occurrence.
Eternal Life through Faith in Christ	vita eterna (ζωὴ αἰώνιος); credere (in) (πιστεύω); perire (ἀπόλλυμι)	“Vita eterna” defaults in ordinary Italian religious speech to a purely future afterlife reward, flattening John’s present-tense, relational, already-possessed sense (17:3). “Credere” alone is ambiguous between propositional assent (“credere che”) and personal entrustment (“credere in”); Italian permits both constructions but everyday usage favors the weaker assent sense.	Retain “vita eterna” but require 17:3’s relational definition to be taught alongside every other occurrence (3:15-16,36; 5:24) so the present-tense sense is reinforced, not left implicit. Mandate “credere in” wherever the Greek uses πιστεύω εἰς; forbid unqualified “credere che” as a substitute in trust-union contexts. Use “perire,” never “perdersi,” to preserve culpable judgment over accidental loss.
God’s Love for the World	mondo (κόσμος); amare (ἀγαπάω/φιλέω); Salvatore del mondo	Structural gap: κόσμος’s dual valence (beloved object of God’s redemptive love at 3:16 vs. the organized system in rebellion at 12:31, 15:18-19) collapses into a single Italian word with no morphological marker to distinguish the two senses; only context carries the load. Italian’s single “amare” also collapses ἀγαπάω/φιλέω, though this is a lower-stakes gap since the Greek itself does not enforce a rigid distinction.	Track “mondo” per-occurrence in teaching notes rather than attempting a lexical fix; flag any segment where the positive (3:16) and negative (12:31) senses appear in close proximity (e.g., 3:16-19) for explicit disambiguating commentary. Do not attempt an artificial two-word split for ἀγαπάω/φιλέω; note the collapse once in translator guidance rather than repeatedly re-flagging low-stakes occurrences.
Judgment and Belief/Unbelief	giudicare/giudizio (κρίνω/κρίσις/κρίμα); ira di Dio (ὀργὴ τοῦ θεοῦ); luce/tenebre	Crowded neighborhood: “giudizio” competes hard with the ubiquitous colloquial idiom “a mio giudizio” (in my opinion), risking collapse of an objective divine verdict into subjective personal opinion — a distinctly Italian-idiom risk not present to the same degree in some cognate languages. “Ira di Dio” risks euphemistic softening toward “delusione di Dio” in pastoral paraphrase.	Reinforce forensic/verdict framing explicitly in teaching material wherever “giudizio” occurs in a theological register (3:17-19; 5:22-30; 9:39; 12:47-48; 16:8,11); forbid “delusione” as a gloss for “ira.” Treat 3:16-19’s belief/unbelief-as-self-judgment logic as the interpretive anchor for the whole doctrine.
The Seven “I Am” Statements	Io sono (absolute ἐγώ εἰμι); pane della vita; il buon pastore; la risurrezione e la vita; via, verità, vita; luce del mondo (implied); porta (implied)	The single biggest fencing problem in the whole curriculum: Italian “Io sono” and the ordinary self-identifying idiom “sono io” (used answering a door, a phone) are near-homophonic register neighbors, and translators/readers must actively resist collapsing the absolute divine-name echo (8:58; 18:5-6) into the mundane idiom. The seven predicated statements, by contrast, read naturally as revelatory metaphors and carry comparatively little risk once OT background (manna, shepherd, vine) is supplied.	Reserve “Io sono” (capitalized, syntactically fronted) exclusively for the seven absolute/unpredicated occurrences (8:24,28,58; 13:19; 18:5-6) and never use it as a stylistic variant for ordinary self-identification elsewhere in the translation. Typographically or editorially distinguish these from the seven predicated “I am ___” sayings in all teaching material, per Section 3 of the core glossary.
The Holy Spirit as Counselor	Spirito Santo; Consolatore (Παράκλητος); Spirito di verità	Partial gap: “Consolatore” (the only rendering available in both CEI and Riveduta running text) foregrounds emotional comfort and under-represents the forensic-advocacy sense (a helper “called alongside,” with courtroom overtones relevant to 16:8-11’s convicting ministry) that is equally present in the Greek. No existing single Italian word captures both senses at once.	Retain “Consolatore” as the fixed running-text term (per baseline consistency and existing translation tradition) but require a mandatory recurring translator/teacher note recovering the Advocate/Counselor sense at every occurrence (14:16,26; 15:26; 16:7), rather than attempting a one-off replacement term that would break with established Italian Bible reading habits.
Christ’s Substitutionary Death and Resurrection	Agnello di Dio; essere innalzato (ὑψόω); dare la vita (τίθημι τὴν ψυχήν); “È compiuto” (τετέλεσται); risurrezione	Mixed profile: “Agnello di Dio” benefits from exceptionally strong liturgical familiarity (recited at every Mass) but risks a purely ritual-formula hearing that under-recovers the Passover/Isaiah 53 substitutionary background. “Essere innalzato” is an unusual positive convergence — Italian “innalzare” already carries both a literal-elevation sense and an honorific-exaltation sense (as in “innalzare una statua,” “innalzare al trono”), so the deliberate Greek double meaning survives largely intact without paraphrase. “È compiuto” needs reinforcement of its commercial/legal debt-paid resonance, which is present but not automatic in ordinary Italian usage of “compiuto.”	For “Agnello di Dio,” require explicit OT typological recovery (Exodus 12; Isaiah 53) in teaching notes rather than relying on liturgical familiarity alone. For “essere innalzato,” flag in translator notes as a rare asset case — no additional paraphrase needed, but reviewers should confirm both senses remain simultaneously legible in context (3:14; 8:28; 12:32-34). For “È compiuto,” supply a short gloss (“un debito pienamente pagato, un’opera pienamente completata”) to sharpen the completed-transaction sense against a resigned “è finita” misreading.
Unity of the Father and the Son	io e il Padre siamo uno (ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν); uno (ἕν, of believers, 17:11,21-23)	Grammatical asset with a theological trap: Italian “uno” (neuter-functioning here) can carry ontological unity-of-being correctly, but the same word is also the ordinary numeral “one” and the indefinite article “a/an,” creating a real risk that translators or catechists default to reading it as mere numerical/relational agreement (“siamo d’accordo”) rather than unity of essence.	Never permit “siamo d’accordo” or “siamo simili” as glosses for 10:30 or 17:11,21-23; anchor the correct reading by cross-referencing the hearers’ blasphemy accusation at 10:33, which is only explicable under the strong ontological sense. Treat 10:30 and 17:11,21-23 as one reviewed family extending the same doctrine from Christ’s unity with the Father to believers’ unity patterned on it.

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Part B — Missing Vocabulary vs. Crowded Semantic Neighborhoods

B.1 Genuine Missing Vocabulary (structural gaps — no adequate single Italian word exists)

Greek concept	Passage(s)	Nature of the gap	Fencing/repair strategy
ἄνωθεν double sense (spatial “from above” + temporal “again”)	3:3,7 (contrast unambiguous spatial sense at 3:31)	Italian “dall’alto” is purely spatial; “di nuovo” is purely repetitive. No word spans both.	Combined phrase “nascere di nuovo, dall’alto” + mandatory footnote explaining Nicodemus’s literalistic misunderstanding turns on this very ambiguity.
πνεῦμα…πνεῖ wind/Spirit wordplay	3:8	Italian “vento” and “Spirito” are etymologically unrelated; the Greek pun (the same word functions as both subject noun and cognate verb sense) cannot be reproduced.	Render plainly (“Lo Spirito soffia dove vuole”) with a mandatory explanatory footnote; do not manufacture an artificial Italian pun. Flagged as a translation-loss note, not a doctrinal-distortion risk.
ναός vs. ἱερόν distinction	2:19-21 (ναός, of Jesus’ body) vs. general temple-precinct references elsewhere	Italian has only “tempio” for both the inner sanctuary (ναός) and the wider precinct (ἱερόν); the pointed body-as-inner-sanctuary identification is not lexically marked.	Supply a translator note at 2:19-21 explaining that Jesus specifically claims the sanctuary-term, sharpening the “temple of his body” identification beyond a generic “tempio” reference.
ἀγαπάω/φιλέω lexical variety	3:16,19,35; 5:20; 11:3,5,36; 13:23; 21:15-17	Italian’s single “amare” collapses two Greek verbs into one; Peter’s restoration dialogue (21:15-17), where John alternates the verbs, loses its lexical texture entirely.	Do not attempt an artificial two-word Italian split (which would overstate a distinction John’s own usage does not consistently support — cf. both verbs applied to the Father’s love for the Son, 3:35/5:20). Note the collapse once in translator guidance; no per-verse re-flagging needed.
σκηνόω tabernacle-dwelling evocation	1:14	No Italian verb evokes the OT tabernacle/Shekinah-glory motif the way σκηνόω does for a Greek-literate reader steeped in the LXX.	Paraphrase as “venne ad abitare (in mezzo a noi)” plus a mandatory cross-reference note to Exodus 25-40, compensating for low assumed OT literacy across all reader groups.
Commercial/legal debt-paid resonance of τετέλεσται	19:30	”Compiuto” conveys completion but not automatically the specific commercial/legal register (a debt receipt marked “paid in full”) the Greek carries.	Supply a short explanatory gloss in teaching notes rather than altering the fixed running-text rendering “È compiuto.”

B.2 Crowded Semantic Neighborhoods Requiring Fencing (word exists, but competing senses pull it off-target)

Italian term	Competing everyday/liturgical sense	Doctrinal risk if unfenced	Fencing strategy
Signore	Ordinary polite title (“Signor Rossi”)	Thomas’s climactic confession (20:28, “Mio Signore e mio Dio!”) collapses into a mundane honorific	Never permit qualification or softening at 20:28; treat as the Gospel’s climactic confession requiring mandatory theologian review, exactly as the baseline flags for Romans 10:9.
Io sono	Everyday self-identification idiom “sono io”	The absolute divine-name echo of 8:58, 18:5-6 flattens into a banal answer to “who’s there?”	Reserve “Io sono” exclusively for the seven absolute occurrences; never use as a stylistic variant elsewhere; distinguish typographically/editorially from the seven predicated “I am ___” sayings.
il Verbo / la Parola	Denominational fork: CEI “il Verbo” (masculine, creedal) vs. Riveduta “la Parola” (feminine, ordinary word-for-word)	Gender mismatch with masculine personal pronouns used of this figure risks depersonalizing the Logos if “la Parola” leaks in from readers’ prior exposure to Riveduta	Fix “il Verbo” as the sole curriculum rendering; record “la Parola” as a rejected alternative in translation memory so downstream translators do not silently reintroduce it.
Consolatore	Emotional-comfort-only default reading	Under-represents the forensic-advocacy sense central to 16:8-11’s convicting ministry of the Spirit	Mandatory recurring translator/teacher note recovering the Advocate/Counselor sense at every occurrence; do not replace the fixed running-text term.
Agnello di Dio	Weekly Mass liturgical formula (“Agnello di Dio, che togli i peccati del mondo”)	Purely ritual-formula hearing under-recovers Passover/Isaiah 53 substitutionary background	Require explicit typological teaching notes; treat liturgical familiarity as an asset for recognition, not a substitute for doctrinal content.
carne e sangue / acqua e Spirito / sangue e acqua	Catholic Eucharistic and sacramental-baptismal theology	Same structural flashpoint as the baseline’s Tridentine-vs-sola-gratia fork, now attached to three separate John passages (3:5; 6:51-58; 19:34)	Treat as one reviewed family (per core glossary Section 3, note 4); do not adjudicate the sacramental-vs-symbolic question silently in the Italian rendering in any of the three locations.
giustizia / giudizio (κρίνω family)	Everyday idiom “a mio giudizio” (in my opinion)	Objective divine verdict collapses into subjective personal opinion	Reinforce forensic/verdict framing explicitly wherever the term occurs in theological register; do not rely on context alone given the idiom’s high frequency in ordinary Italian speech.
carne	Butcher’s meat; Pauline “carnale” (moral-negative) carried over from the Romans baseline	John’s neutral/positive incarnational sense (1:14; 6:51-56,63) risks being colored by Paul’s negative moral weighting already established elsewhere in this curriculum’s translation memory	Explicit translator note distinguishing Johannine σάρξ (true humanity, morally neutral/positive) from the Pauline moral-negative sense readers may already associate with “carnale.”
elezione / attirare-trarre (ἑλκύω)	Everyday political-election vocabulary; Thomistic-synergistic vs. Reformed-monergistic theological assumptions	Effectual, decisive divine drawing (6:44; 12:32) risks reading as either a mere invitation or a democratic-choice metaphor	Apply the baseline’s existing election caution to this new verb family; do not resolve the synergism/monergism question silently in the Italian rendering.
gloria	Liturgical “il Gloria” hymn; secular military/sporting glory	John’s pre-existence claim (17:5, “the glory I had with you before the world existed”) risks being heard as ordinary praise-glory rather than a metaphysical claim	Flag 17:5 specifically (beyond the baseline’s general “gloria” note) as bearing directly on Deity/Pre-existence, not merely on the Praise/Honor doctrine cluster inherited from Romans.
adorare / venerare	Catholic latria/dulia distinction (adoration reserved for God; veneration for saints/Mary)	Actually a net asset in Italian (unlike several other languages in this family of curricula) — but risk is colloquial flattening of “adorare” to generic admiration (“adoro questo vestito”)	Note the latria/dulia distinction as a strength to be leveraged pedagogically at 4:20-24, 9:38, 12:20, rather than a risk to be fenced against; flag only the colloquial-flattening register risk.

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Part C — Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Ἀββά (Abba)	Transliterate (retain “Abba, Padre”)	[REUSE: baseline]. Already fixed by the Romans package; John does not reintroduce it, but the precedent for preserving Aramaic terms of intimacy stands.
Ἀμήν, Ἀλληλουϊά	Transliterate (Amen, Alleluia)	[REUSE: baseline]. No John-specific change.
Μεσσίας (Messias) at 1:41; 4:25	Preserve John’s own transliteration + built-in gloss (“Messia” — che significa Cristo)	John himself transliterates and then glosses this term with Χριστός for his Greek-speaking audience; the Italian text should reproduce this same transliterate-then-gloss pattern rather than silently normalizing to “Messia” alone or “Cristo” alone.
λόγος (Logos)	Paraphrase via an established doctrinal loan-title, not a fresh transliteration — “il Verbo"	"Verbo” is not a transliteration of λόγος but a Latin-derived theological title (Verbum) already fixed in Italian creedal and liturgical language; treated as equivalent to an established rendering rather than coined fresh. Chosen over the more literal but doctrinally riskier “la Parola.”
ἐγώ εἰμι (absolute)	Paraphrase with fixed capitalized form, not transliteration — “Io sono”	Not a proper name to transliterate but a grammatical self-declaration; the decision is register/typography (capitalize, front the pronoun) rather than transliteration, to mark it apart from ordinary “sono io.”
Παράκλητος (Paraclete)	Paraphrase in running text (“Consolatore”); transliteration retained only as a supplementary gloss (“Paraclito”)	Bare transliteration “Paraclito” is theologically more transparent (preserves the “called alongside” root) but has no established currency in either CEI or Riveduta running text; adopting it as the primary rendering would break with reader expectations. Retain as a secondary explanatory term only.
σκηνόω (tabernacled)	Paraphrase, no transliteration or neologism — “venne ad abitare (in mezzo a noi)“	No Italian verb exists to transliterate or adapt; a coined term (e.g., “tabernacolare”) would be unintelligible to readers and is rejected.
τετέλεσται (It is finished)	Paraphrase, fixed quotation form — “È compiuto”	A single Greek perfect-tense verb has no Italian one-word equivalent carrying the same commercial/legal resonance; fixed as a quoted dominical saying rather than transliterated.
ναός / ἱερόν	Paraphrase only, no transliteration option — both render as “tempio”	Neither Greek term is a proper name or a candidate for transliteration; the gap is addressed by translator note, not by borrowing.
Ἰουδαῖος / Ἰουδαῖοι	Established Italian Bible-tradition term retained (“Giudeo/Giudei”), not re-transliterated or replaced by a novel coinage	A fresh transliteration or invented term would create inconsistency with the wider Italian Bible tradition without solving the underlying referential-narrowing problem; the correct intervention is contextual glossing (“i capi dei Giudei”), not a new lexical form.

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Part D — Ranked List of This Book’s Highest-Risk Ambiguities

Ranked by combined doctrinal weight (Critical/High tier), acuteness of the Italian-specific gap or collision, and centrality to the core passage (John 3:1-21) and the nine curriculum doctrines.

1. θεὸς ἦν ὁ λόγος — “e il Verbo era Dio” (John 1:1) — Anarthrous predicate with no Italian syntactic marker for “fully God, yet personally distinct”; historically exploited by non-Trinitarian rendering choices (“un dio,” “divino”). Highest-stakes single clause in the book.
2. γεννηθῇ ἄνωθεν — “nascere di nuovo, dall’alto” (John 3:3,7) — Directly inside the core passage; genuine structural gap (no Italian word spans both spatial and repetitive senses); drives the entire Nicodemus dialogue’s logic.
3. γεννηθῇ ἐξ ὕδατος καὶ πνεύματος — “nascere da acqua e Spirito” (John 3:5) — Also inside the core passage; the sharpest live Catholic/Waldensian sacramental flashpoint in the curriculum, structurally identical to the baseline’s grace/justification fork but now load-bearing in the anchor text itself.
4. ἐγώ εἰμι absolute — “Io sono” (John 8:24,28,58; 13:19; 18:5-6) — Near-homophonic collision with the everyday idiom “sono io”; the single most acute crowded-neighborhood risk in the book, with a real risk of readers missing the divine-name echo entirely.
5. ἴσος τῷ θεῷ — “uguale a Dio / pari a Dio” (John 5:18) — Strongest single-verse deity claim outside the Prologue; softened alternatives (“simile a,” “vicino a”) are linguistically natural-sounding but doctrinally destructive.
6. ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν — “io e il Padre siamo uno” (John 10:30) — “Uno” is grammatically adequate but sits dangerously close to the ordinary agreement-idiom “siamo d’accordo”; the hearers’ blasphemy accusation (10:33) is the only safeguard against a weak reading.
7. Παράκλητος — “Consolatore” (John 14:16,26; 15:26; 16:7) — Structural gap: no single Italian word carries both comfort and forensic-advocacy senses; the established rendering under-serves the doctrine of the Holy Spirit as Counselor specifically.
8. ὑψόω — “essere innalzato” (John 3:14; 8:28; 12:32-34) — Included here not because Italian lacks resources (it is a rare asset case) but because reviewers must actively confirm both senses remain simultaneously legible in each context rather than assuming the convergence is automatic.
9. τετέλεσται — “È compiuto” (John 19:30) — Commercial/legal debt-paid resonance is present but requires reinforcement; risk of drift toward a resigned “è finita” reading in less careful paraphrase.
10. ὁδὸς ἀλήθεια ζωή — “via, verità, vita” (John 14:6) — Linguistically stable rendering, but the exclusivity clause sits in real tension with contemporary Italian religious pluralism, raising a cultural-reception risk layered on top of the translation itself.
11. Ἰουδαῖος/Ἰουδαῖοι — “Giudeo/Giudei” (throughout, esp. John 5, 7-11, 18-19) — Not a translation-choice ambiguity in the narrow linguistic sense (the Italian term is stable) but the single highest-standing-vigilance item in the book given Italy’s ancient Jewish community and 1938/Shoah history; ranked here for its combined severity.
12. κόσμος — “mondo” (throughout, esp. John 3:16-19) — Dual valence (beloved object vs. opposing system) collapses into one word with no morphological marker; acute precisely because both senses appear within four verses of the core passage.
13. πνεῦμα…πνεῖ wind/Spirit pun — “Spirito soffia… vento” (John 3:8) — Inside the core passage; an unrepairable translation-loss rather than a doctrinal-distortion risk, but pedagogically significant since the wordplay is part of Jesus’ own argument to Nicodemus.
14. σὰρξ καὶ αἷμα — “carne e sangue” (John 6:51-58) — Same sacramental-flashpoint family as #3 above; ranked slightly lower only because it falls outside the core passage itself.
15. κρίνω/κρίσις — “giudicare/giudizio” (John 3:17-19; 5:22-30; 12:47-48) — Partly inside the core passage (3:17-19); crowded-neighborhood collision with the idiom “a mio giudizio” risks flattening an objective verdict into subjective opinion at a doctrinally central point of the anchor text.

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Part E — Summary Recommendations for Downstream Phase 1 Steps

1. Every item in Rows 1-9 of Part D must be locked into translation memory as Critical, with the specific forbidden-substitution list from this analysis carried forward verbatim into the AI Translation Requirements document (Step 12).
2. The three sacramental-flashpoint passages (3:5; 6:51-58; 19:34) must be routed as a single reviewed family, not three independent flags, to ensure consistent non-adjudication of the Catholic/evangelical divide across the whole book.
3. The Ἰουδαῖος/Ἰουδαῖοι term requires a standing review protocol distinct from ordinary Critical/High routing — every occurrence, not a sample, given the severity documented in Part D §11.
4. “Il Verbo” (not “la Parola”) and “Consolatore” (with mandatory advocacy-sense gloss) are hereby fixed as the curriculum’s resolved denominational-fork decisions and must not be re-opened at Phase 2 without a formal translation-memory version increment and theologian sign-off.
5. Genuine structural gaps (Part B.1) should be resourced with mandatory footnotes/translator notes rather than forced lexical inventions; crowded neighborhoods (Part B.2) should be resourced with contextual fencing notes and, where available, positive reuse of existing Italian doctrinal distinctions (e.g., adorare/venerare).