Executive Summary — James

English → Japanese Language Package (Phase 1)

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Why it matters: James is a practical, imperative-heavy letter whose subject matter — works, wisdom, wealth, speech, healing, communal confession — collides with lived Japanese social and religious practice (status deference, diligence-effort culture, Buddhist cosmology, wellness marketing, romantic-confession idiom) far more directly than Romans’s more purely doctrinal vocabulary did. The core passage, James 2:14-26, additionally reuses the exact Genesis 15:6 clause already fixed in the Romans baseline, making cross-curriculum consistency a first-order risk, not a stylistic nicety.

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Key findings

• All 9 curriculum doctrines require human theologian review — 6 rated Critical, 3 rated High, 0 Medium, 0 Low. This is a higher-intensity review profile than the Romans baseline, which included automated- and native-speaker-only tiers.
• 41 of ~85 catalogued terms (17 Critical + 24 High) carry doctrine-risk ratings requiring theologian sign-off — nearly half the full-book glossary.
• The core passage is the package’s single highest-stakes translation decision: James 2:23’s citation of Genesis 15:6 must reuse the Romans baseline’s exact 義と認められること rendering, while James 2:21/24 use the same Greek verb (δικαιόω) in a different sense (vindication-by-evidence, not forensic declaration) — an unmanaged risk of readers perceiving a direct Paul-vs-James contradiction.
• Two new homophone/cosmology collisions rival the baseline’s known risks: 知恵 (wisdom) vs. 智慧 (Buddhist prajñā) and ゲヘナ (Gehenna) vs. 地獄 (the Enma Daiō Buddhist hell-cosmology) are both as severe, structurally, as the baseline’s existing 預言/予言 and 解脱/救い cautions.
• A distinct new risk layer beyond Romans: contemporary social/commercial register collisions (ganbaru diligence culture on 行い/works, kenson social-modesty on 謙遜/humility, wellness-industry 癒し on healing language, romantic-confession 告白 on mutual confession) require active fencing that Romans’s more doctrinal vocabulary never activated.

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Risks

• Critical (6 doctrines): Faith and Works; Wisdom from Above; Taming the Tongue; Worldliness versus Friendship with God; Prayer and Healing; Confession and Restoration. Each carries at least one term-level collision capable of importing a wrong theological framework (Bushido virtue, Buddhist enlightenment/hell cosmology, wellness-industry dilution, sacramental/romantic misdirection) if mistranslated even once.
• High (3 doctrines): Trials and the Testing of Faith; Favoritism and the Poor; Patience and the Lord’s Return. Each risks significant clarity loss (word-collapse of distinct Greek terms into one Japanese word; status-deference culture counteracting a flat biblical command; post-Aum apocalyptic-rhetoric sensitivity) without necessarily destroying core doctrine outright.
• Cross-curriculum risk: Any deviation from the Romans baseline’s fixed renderings for 義, 義と認められること, 恵み, 神, 主, 聖霊, or 罪 would create a visible inconsistency between the Romans and James curricula that biblically engaged readers moving between both could detect.

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Opportunities

• Genuine cultural bridges exist and should be actively used in teaching, not just avoided as risks: Japan’s 養子縁組 adult-heir adoption practice (already leveraged in Romans for adoption) extends naturally to James’s “heir” language (2:5); the proverb 口は災いの元 offers a ready entry point for ch.3’s tongue imagery; 万軍の主 and 長老 are pre-existing, low-collision theological vocabulary requiring no new coinage.
• James’s confrontational, concrete ethical style (favoritism, wealth, tongue, patience) is well suited to a biblically illiterate but socially observant Japanese audience, provided the countercultural edge (impartiality overriding keigo status-deference; grace overriding on-giri reciprocity) is taught explicitly rather than diplomatically softened.
• The Faith-and-Works “problem” can be turned into a teaching strength: explicitly reconciling James 2 with Romans 3-4 (via the mandatory doctrinal note already built into this package) models exactly the kind of whole-Bible coherence a biblically illiterate audience needs demonstrated, not just asserted.

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Recommended actions

1. Ratify assets/translation_memory.json and assets/doctrine_risk_registry.json (this Phase 1 output) as the binding Phase 2 enforcement databases; load both together with the Romans baseline equivalents for every James translation session.
2. Route 100% of Phase 2 James segments touching the 9 catalogued doctrines to human theologian review; do not permit automated or native-speaker-only approval for Critical/High terms, consistent with analysis/12_ai_translation_requirements.md’s escalation rules.
3. Mandate the James/Paul doctrinal note (Faith and Works, James 2:14-26) as a non-optional attachment wherever 義 or 義と認められること appears in chapter 2 — this is the single highest-leverage safeguard in the entire package.
4. Enforce kanji-level verification (知恵 never 智慧) and transliteration discipline (ゲヘナ never bare 地獄) as automated pre-submission gates, given both are silent, easily-missed substitution risks rather than judgment calls.
5. Brief all reviewing theologians and native-speaker reviewers on the comparative-theology findings in analysis/04_comparative_theology.md before Phase 2 begins, given the unusually high proportion (9/9) of doctrines requiring their sign-off.

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See assets/doctrine_risk_registry.json for full risk tier definitions and routing; analysis/11_doctrine_analysis.md for full-book chapter coverage; analysis/04_comparative_theology.md for cross-tradition interpretive context; analysis/06_linguistic_gap_analysis.md for the underlying gap taxonomy.