Doctrine Analysis
Doctrine Analysis — Acts 1–28 (Full Book Coverage)
Purpose
This document is the full doctrine matrix for the Acts curriculum, required by PRD Phase 1 Step 4. It extends the baseline Romans doctrine_risk_registry.json doctrines that recur in Acts and documents the nine Acts-curriculum doctrines defined in curriculum_parameters, using the same doctrines and the same risk tiers as assets/doctrine_risk_registry.json (this document must never contradict that registry — it explains and grounds it chapter by chapter). Coverage spans the entire book, Acts 1 through 28. Every chapter is addressed explicitly; chapters that contribute no new doctrinal or terminological load are noted as reviewed rather than omitted.
Risk tier definitions and review routing follow the baseline exactly:
| Tier | Definition | Review Routing |
|---|---|---|
| Critical | Mistranslation alters or destroys essential doctrine | Human theologian, every occurrence |
| High | Mistranslation creates significant theological confusion or syncretism risk | Human theologian |
| Medium | Mistranslation reduces clarity but preserves essential meaning | Native speaker review |
| Low | Mistranslation causes minor misunderstanding | Automated review |
Part 1 — Doctrine Matrix (Nine Acts-Curriculum Doctrines)
| # | Doctrine | Risk | Key Terms | Primary Passages (Acts) | Translation Risk Summary | Review Routing |
|---|---|---|---|---|---|---|
| 1 | The Holy Spirit and Pentecost | Critical | Holy Spirit, filled with the Holy Spirit, tongues (fire/languages), Pentecost, poured out, gift of the Holy Spirit, vision, dream | 1:4-5, 8; 2:1-21, 33, 38; 4:8, 31; 8:14-17; 10:44-47; 19:1-6 | Kapenuhan ing Roh Suci surface-resembles kesurupan (involuntary spirit-possession by a dhemit/lelembut through a village medium); glossolalia risks conflation with trance utterances of an indhang or wong pintar. The narrative’s own later divination-spirit episode (16:16) sharpens rather than dissolves this collision. Requires explicit personal/willing-indwelling framing at every occurrence. | Human theologian |
| 2 | The Gospel to Jews and Gentiles | High | Gentiles, clean/unclean, circumcision, idol, unknown god, no distinction | 10:1-48; 11:1-18; 13:46-48; 15:1-29; 17:16-31 | Peter’s clean/najis vision risks reading as commentary on Islamic ritual-purity law; circumcision (tetak) overlaps with Islamic khitan and Javanese sunatan; idol critique (brahala) must avoid careless collision with heritage objects (keris, punden markers). | Human theologian |
| 3 | Repentance and Baptism | High | Repent/repentance, baptism/baptize, remission of sins, call on the name of the Lord | 2:38; 3:19; 8:12-13, 36-38; 9:18; 10:47-48; 16:15, 33; 19:1-5; 22:16 | Mratobat shares surface vocabulary with Islamic tobat; baptism risks conflation with ritual bathing for purification or potency (siraman, kungkum) rather than covenantal identification with Christ. | Human theologian |
| 4 | The Church as Community | Medium | Church, fellowship, elders, overseer/shepherd, ministry, laying on of hands, held all things common, added, test the Spirit | 2:42-47; 4:32-35; 5:1-11; 6:1-7; 11:19-30; 14:23; 15:1-29; 20:17-28 | Communal sharing risks confusion with enforced adat communal-property norms rather than voluntary Spirit-prompted generosity. Laying on of hands (6:6; 13:3) and testing the Spirit (5:9) carry elevated High-tier sub-risk and should be escalated individually. | Native speaker review (escalate sub-cases) |
| 5 | Apostolic Authority and Miracles | Critical | Signs and wonders, power of God, mighty work, laying on of hands, sorcery, magic, divination spirit | 2:22, 43; 3:1-10; 4:7, 33; 5:12; 8:9-24; 13:6-11; 16:16-18; 19:11-20 | The deepest syncretism-risk point in the book: apostolic Spirit-empowerment must be kept sharply distinct from kasekten (potency attributed to a keris, dukun, or empowered ruler). The text itself stages this contrast through Simon Magus and the Philippian divination spirit. | Human theologian |
| 6 | Persecution and Bold Witness | Medium | Witness, boldness, persecution | 4:1-31; 5:17-42; 7:54-8:3; 12:1-19; 14:19-22; 16:19-40 | Kekendelan must operate within respectful Javanese speech register (unggah-ungguh) so bold witness is not misread as culturally inappropriate confrontation, distinct from the gospel’s actual offense. | Native speaker review |
| 7 | Conversion of Paul | High | Vision, the Way, God of our fathers, chosen vessel, power of Satan | 9:1-31; 22:1-21; 26:9-23 | The Damascus vision (paningalan) must never use wahyu; “God of our fathers” (leluhur) must stay narrowly patriarchal-historical, never reinforcing ancestor veneration; Satan’s power must not be framed as an equal cosmic counterpart to God’s power. | Human theologian |
| 8 | Justification apart from the Law | Critical | Justification, law, righteousness, circumcision, yoke, conscience, grace | 13:38-39; 15:1-11, 19-21; 21:20-25; 23:1; 24:14-16 | Acts 13:38-39 makes the identical Pauline argument as Romans 3:20-28 and must use the baseline’s exact fixed compound. The circumcision ruling must stay narrowly soteriological; the “yoke” image must sharpen the contrast with sih-rahmat. | Human theologian |
| 9 | The Great Commission Fulfilled | Medium | Uttermost part of the earth, unhindered, gospel, mission, kingdom of God | 1:8; 8:4-40; 13:1-3; 28:23-31 | The programmatic phrase “unto the uttermost part of the earth” must render identically at every echo; mission language must avoid institutional-propagation framing that could read as directly competing with Islam’s societal position. | Native speaker review |
Risk summary (must match doctrine_risk_registry.json): Critical: 3 · High: 3 · Medium: 3 · Low: 0 · Theologian review: 6 · Native speaker review: 3 · Automated only: 0
Part 2 — Chapter-by-Chapter Doctrine Coverage (Acts 1–28)
Acts 1 — Ascension, Waiting, and Apostolic Succession
- Doctrines present: The Great Commission Fulfilled (1:8, the programmatic “uttermost part of the earth” — pungkasaning bumi — first occurrence; must be locked here for identical reuse throughout the book); The Holy Spirit and Pentecost (1:4-5, 8, the promised Spirit-baptism anticipating ch. 2); Apostolic Authority (1:2, 26, utusan, reused baseline term; Matthias’s appointment establishes the office pattern); Kingdom of God (1:3, 6, reused baseline term — Kratoning Gusti Allah — with the disciples’ misreading of it as a restored political/national kingdom, a useful teaching contrast for the kraton-vs-keraton distinction already flagged in the baseline).
- Risk notes: 1:8’s phrase sets the structural key term for Great Commission Fulfilled (Medium); establish the exact Javanese wording here for downstream consistency (13:47; 28:31).
Acts 2 — Pentecost (Core Passage, Acts 2:1-41)
- Doctrines present: The Holy Spirit and Pentecost (core, Critical) — 2:1-4 (Pentakosta, ilat-ilating geni, basa liya/maneka basa, kapenuhan ing Roh Suci); 2:16-21 (Joel prophecy, pameca, ngesokaken, paningalan, impen); 2:33, 38 (peparingipun Roh Suci). Repentance and Baptism (High) — 2:38 (mratobat, baptisan, pangapunten dosa). Justification apart from the Law (Critical, anticipatory) — 2:38’s remission-of-sins language shares the same forgiveness-apart-from-merit logic developed fully at 13:38-39. The Church as Community (Medium) — 2:41-47 (ditambahaken, patunggilan, pasamuwan). Gospel to Jews and Gentiles (High, seed form) — 2:5-11’s “devout men from every nation under heaven” foreshadows but is explicitly NOT the ethnē/Gentile category (diaspora Jews, not Gentiles; glossary flags this distinction).
- Risk notes: Highest doctrinal density in the book. All Critical terms (Holy Spirit, salvation 2:21/40/47, resurrection 2:24/31-32) converge here; kaslametan translator notes and kesurupan-avoidance framing for kapenuhan ing Roh Suci are both mandatory in every pass through this chapter. The “call on the name of the Lord” (2:21) must be rendered as personal trust-filled invocation, never a protective incantation (jampi).
Acts 3 — Healing of the Lame Man and Peter’s Temple Sermon
- Doctrines present: Apostolic Authority and Miracles (High/Critical doctrine, this instance) — 3:1-10 (healing in Jesus’ name, not apostolic potency); Resurrection of Christ (baseline Critical) — 3:15 (Pangarsaning gesang, “Prince/Author of Life” — must not carry keraton dynastic-succession resonance); Repentance and Baptism (High) — 3:19 (mratobat); Messianic Promise / Fulfillment of Prophecy (baseline Critical/High) — 3:18, 20-25 (Sang Mesias, nabi, pameca).
- Risk notes: 3:15’s “Author of Life” title requires careful handling to avoid royal-title collision per glossary note; healing must be framed as delegated divine power, not apostolic kasekten.
Acts 4 — Peter and John before the Sanhedrin
- Doctrines present: Persecution and Bold Witness (Medium) — 4:1-31 (kekendelan, panganiaya); Apostolic Authority and Miracles (Critical) — 4:7, 33 (panguwaosipun Gusti Allah); Salvation (baseline Critical) — 4:12 (“no other name… by which we must be saved” — a foundational salvation-exclusivity verse requiring the standard kaslametan translator note); The Church as Community (Medium) — 4:32-35 (voluntary communal sharing, distinguished from enforced adat obligation).
- Risk notes: 4:12 is a Critical-tier exclusivity claim parallel to Romans 10:9-13 and must retain full unqualified universality/exclusivity per baseline rule 3.
Acts 5 — Ananias and Sapphira; Apostolic Signs; Gamaliel
- Doctrines present: The Church as Community (Medium, with High-tier escalation) — 5:1-11 (“test the Spirit,” nyoba Roh Suci — guards community integrity before a Person, not a manageable impersonal force); Apostolic Authority and Miracles (Critical) — 5:12 (signs and wonders); Persecution and Bold Witness (Medium) — 5:17-42 (imprisonment, Gamaliel’s counsel).
- Risk notes: 5:9 requires escalation to theologian review per the doctrine_risk_registry’s explicit sub-case flag despite the parent doctrine’s Medium tier.
Acts 6 — Appointing of the Seven; Stephen
- Doctrines present: The Church as Community (Medium, High-tier sub-case) — 6:1-7 (paladosan/ministry, pinituwa-adjacent office-creation, tumpangan tangan/laying on of hands at 6:6); The Holy Spirit and Pentecost (Critical) — Stephen “full of faith and of the Holy Spirit” (6:5).
- Risk notes: 6:6’s laying on of hands is the first occurrence of the High-tier sub-case explicitly named in the registry; must not imply kasekten transfer.
Acts 7 — Stephen’s Speech and Martyrdom
- Doctrines present: Persecution and Bold Witness (Medium) — 7:54-8:1, the paradigmatic martyrdom scene; Deity of Christ / Sonship of Christ (baseline Critical, new title) — 7:56 (Putraning Manungsa, “Son of Man,” a Daniel 7 exaltation title distinct from and not to be conflated with Putrané Gusti Allah); Covenant (baseline High) — 7:8 (prajanjian); Fulfillment of Prophecy (baseline High) — the long OT historical survey.
- Risk notes: Son of Man is a new Critical-adjacent Christological title requiring its own entry, distinguished carefully from Son of God in the Section 2 glossary.
Acts 8 — Persecution Scatters the Church; Philip; Simon Magus; the Ethiopian Eunuch
- Doctrines present: Persecution and Bold Witness (Medium) — 8:1-3 (panganiaya, scattering); Apostolic Authority and Miracles (Critical) — 8:9-24 (Simon Magus’s tenung/sorcery explicitly contrasted with the Spirit’s gift, and the money-for-power request that anchors the “never earned/never bought” grace principle); Repentance and Baptism (High) — 8:12-13, 36-38 (the Ethiopian eunuch’s baptism); Gospel to Jews and Gentiles (High, transitional) — Samaritan inclusion (8:14-17) as a first widening beyond Judea, preparing for the fuller Gentile question in chs. 10-15.
- Risk notes: Simon Magus’s attempt to purchase spiritual power (8:18-19) is a key didactic passage for reinforcing the Critical grace/kasekten distinction already fixed in the baseline; treat with the same rigor as Romans 4:4-5 and 11:5-6.
Acts 9 — Conversion of Saul; Peter’s Healings
- Doctrines present: Conversion of Paul (High, core) — 9:1-31 (paningalan/vision — never wahyu; katimbalan, Saul’s personal calling); Apostolic Authority and Miracles (Critical) — 9:32-43 (healing of Aeneas, raising of Dorcas).
- Risk notes: First full telling of the conversion narrative (retold at chs. 22, 26); establish consistent vision-language here for reuse.
Acts 10 — Cornelius; Peter’s Vision; Gentile Pentecost
- Doctrines present: Gospel to Jews and Gentiles (High, core) — 10:1-48 (clean/unclean — resik/najis — anchored to redemptive-historical Mosaic setting-aside, not general purity-law commentary); The Holy Spirit and Pentecost (Critical) — 10:44-47, the “Gentile Pentecost,” structurally mirroring Acts 2 and requiring the same kesurupan-avoidance care; Repentance and Baptism (High) — 10:47-48.
- Risk notes: This chapter is the primary text for demonstrating Holy Spirit and Gospel-to-Gentiles doctrines converging; treat najis with the same explicit historical anchoring the registry mandates.
Acts 11 — Peter’s Defense in Jerusalem; the Church at Antioch
- Doctrines present: Gospel to Jews and Gentiles (High) — 11:1-18 (Peter’s report and Jerusalem’s acceptance); The Church as Community (Medium) — 11:19-30 (Antioch congregation, “Christian” name coined at 11:26, Kristen); The Holy Spirit and Pentecost (Critical) — 11:15-16 (retrospective reference to ch. 2 and ch. 10).
- Risk notes: 11:26’s “Christian” is a Low-risk established loanword but should be locked for consistency with 26:28.
Acts 12 — Herod’s Persecution; Peter’s Deliverance
- Doctrines present: Persecution and Bold Witness (Medium) — 12:1-19 (James’s execution, Peter’s imprisonment); The Church as Community (Medium) — 12:5, 12 (corporate intercessory prayer, pandonga tetulung tumrap wong liya, reused baseline term).
- Risk notes: No new Critical/High terms; standard native-speaker review sufficient beyond the persecution doctrine itself.
Acts 13 — Commissioning of Paul and Barnabas; Antioch Pisidia Sermon
- Doctrines present: Apostolic Authority and Miracles (Critical) — 13:1-4 (fasting, laying on of hands for sending) and 13:6-11 (Elymas the sorcerer, tenung, directly paralleling ch. 8); Justification apart from the Law (Critical, core) — 13:38-39, the identical Pauline forensic-justification argument as Romans 3:20-28, requiring the baseline’s exact fixed compound kaanggep bener dening Gusti Allah; Gospel to Jews and Gentiles (High) — 13:46-48 (the programmatic turn to the Gentiles, eternal life/gesang langgeng); The Great Commission Fulfilled (Medium) — 13:47 echoes 1:8’s “uttermost part of the earth.”
- Risk notes: 13:38-39 is the single most theologically load-bearing verse-pair in Acts for the “Justification apart from the Law” doctrine and must be flagged for mandatory theologian review with direct cross-reference to Romans 3-4.
Acts 14 — Lystra; Mistaken for Gods; Persecution; Appointing Elders
- Doctrines present: Apostolic Authority and Miracles (Critical) — 14:3, 8-10 (healing, and the crowd’s pagan Zeus/Hermes misattribution, a valuable teaching contrast against kasekten-style deification of a miracle-worker); Persecution and Bold Witness (Medium) — 14:19-22 (stoning of Paul); The Church as Community (Medium) — 14:23 (pinituwa/elders appointed in every church).
- Risk notes: The Lystra crowd’s instinct to deify Paul and Barnabas (14:11-13) is a strong illustrative passage for teaching that panguwaosipun Gusti Allah belongs to God alone, never to the human vessel — directly reinforcing the Apostolic Authority doctrine’s core distinction.
Acts 15 — The Jerusalem Council
- Doctrines present: Justification apart from the Law (Critical, core) — 15:1-11, 19-21 (circumcision/tetak kept narrowly soteriological; yoke/pikulan sharpening the grace contrast); Gospel to Jews and Gentiles (High) — the Council’s ruling on Gentile inclusion; The Church as Community (Medium) — the Council itself as an ecclesial decision-making structure (elders, apostles, letter/decree).
- Risk notes: This chapter is the doctrinal hinge of the book for both Justification apart from the Law and Gospel to Jews and Gentiles; both Critical/High doctrines require theologian review for every segment in this chapter.
Acts 16 — Timothy Circumcised; Macedonian Vision; Lydia; the Divination Spirit; the Philippian Jailer
- Doctrines present: Apostolic Authority and Miracles (Critical) — 16:16-18, the divination spirit (roh tenung), the single most direct textual confrontation with Javanese spirit-medium practice in the entire book; Repentance and Baptism (High) — 16:15, 33 (Lydia and the jailer’s household baptisms); Conversion of Paul-adjacent vision language — 16:9-10 (Macedonian call, paningalan, never wahyu); Persecution and Bold Witness (Medium) — 16:19-40 (imprisonment and release).
- Risk notes: 16:16-18 must be flagged Critical and reviewed by a theologian for every occurrence; it is the doctrine_risk_registry’s named textual anchor for the Apostolic Authority/kasekten collision.
Acts 17 — Thessalonica; Berea; the Areopagus
- Doctrines present: Gospel to Jews and Gentiles (High) — 17:16-31 (idols/brahala, unknown god/Gusti Allah ingkang dèrèng katingal, a model of respectful apologetic engagement with kejawen religious sensibility); Resurrection of Christ (baseline Critical) — 17:3, 18, 31-32 (resurrection preached and mocked at the Areopagus); Messianic Promise (baseline Critical) — 17:3 (Sang Mesias/Kristus).
- Risk notes: The Areopagus speech is a key model passage for engaging without syncretism; the “unknown god” bridge language must not be read as affirming the validity of the prior worship, only as a rhetorical starting point.
Acts 18 — Corinth; Gallio; Apollos
- Doctrines present: The Great Commission Fulfilled (Medium) — continued missionary expansion; Gospel to Jews and Gentiles (High) — 18:6 (Paul’s turn to the Gentiles upon synagogue rejection, echoing 13:46).
- Risk notes: No new Critical/High terms; reviewed, standard native-speaker review sufficient.
Acts 19 — Ephesus; Disciples of John; Sons of Sceva; the Riot of Demetrius
- Doctrines present: The Holy Spirit and Pentecost (Critical) — 19:1-6 (contrast between John’s baptism and Spirit-baptism, tongues/prophecy recurrence); Repentance and Baptism (High) — 19:1-5; Apostolic Authority and Miracles (Critical) — 19:11-20 (extraordinary miracles contrasted with the Sons of Sceva’s failed exorcism and the burning of magic books/mageia); Gospel to Jews and Gentiles (High) — 19:23-41 (the Artemis idol riot, brahala).
- Risk notes: The Sons of Sceva episode (19:13-16) is an important didactic passage reinforcing that the Spirit’s power operates through genuine relationship with Christ, not formulaic invocation — directly relevant to the “call on the name of the Lord” term’s warning against incantation-style use.
Acts 20 — Paul’s Farewell; Eutychus; the Ephesian Elders
- Doctrines present: The Church as Community (Medium, High-tier sub-case) — 20:17-28 (pinituwa/elders, pangarsa pasamuwan/pamomong “overseer/shepherd,” paladosan/ministry); Apostolic Authority and Miracles (Critical) — 20:9-12 (raising of Eutychus); Grace (baseline Critical) — 20:24, 32 (sih-rahmat, reused exactly).
- Risk notes: 20:28’s shepherd/overseer language must avoid inherited village/adat leadership-authority resonance per the glossary note.
Acts 21 — Journey to Jerusalem; Agabus’s Prophecy; the Temple Vow
- Doctrines present: The Church as Community (Medium, ritual-practice sub-terms) — 21:23-26 (kaul/vow, resik-resik pinurih/ceremonial purification, distinguished from ongoing pensucen); Persecution and Bold Witness (Medium) — 21:27-36 (Paul’s arrest).
- Risk notes: The purification rite here is a specific Mosaic ceremonial practice, not the baseline’s Sanctification doctrine; keep the two terms distinct as flagged in the glossary.
Acts 22 — Paul’s Defense Before the Jerusalem Crowd
- Doctrines present: Conversion of Paul (High, second telling) — 22:1-21 (the Way/Margi — never a tarekat-cognate; “God of our fathers” — 22:14, narrowly patriarchal-historical); Repentance and Baptism (High) — 22:16 (call on the name of the Lord, baptism).
- Risk notes: Reinforces the same Critical vision/wahyu-avoidance rule established at ch. 9; “God of our fathers” requires the glossary’s explicit ancestor-veneration guardrail.
Acts 23 — Paul Before the Sanhedrin; the Plot Against Paul
- Doctrines present: Justification apart from the Law (Critical) — 23:1 (kalbu/conscience, Paul’s clear conscience despite the Law’s demands); Resurrection of Christ (baseline Critical) — 23:6, 8 (Pharisee/Sadducee dispute over resurrection); Persecution and Bold Witness (Medium) — the assassination plot.
- Risk notes: No new terms beyond conscience; reviewed.
Acts 24 — Paul Before Felix
- Doctrines present: Justification apart from the Law (Critical) — 24:14-16 (the Way, resurrection, a clear conscience) and 24:25 (judgment to come/pangadilan ingkang badhe rawuh); Persecution and Bold Witness (Medium) — continued legal proceedings.
- Risk notes: 24:25’s judgment-to-come term requires individual-eschatological-accountability framing, distinct from any communal/ritual judgment concept.
Acts 25 — Paul Before Festus; Appeal to Caesar
- Doctrines present: Persecution and Bold Witness (Medium) — continued legal-political pressure and Paul’s appeal.
- Risk notes: No new Critical/High doctrinal or terminological content. Reviewed; standard narrative/legal vocabulary only.
Acts 26 — Paul Before Agrippa
- Doctrines present: Conversion of Paul (High, third and fullest telling) — 26:9-23 (vision, obedience to the heavenly vision, power of Satan/panguwaosipun Iblis contrasted with panguwaosipun Gusti Allah — must avoid dualistic paired-power framing); The Great Commission Fulfilled (Medium) — 26:17-18, 23 (sending to Jews and Gentiles, echoing 1:8 and 13:47).
- Risk notes: 26:18’s “power of Satan” is the doctrine_risk_registry’s named High-risk sub-case within Conversion of Paul; must be handled with theologian review to prevent dualistic-cosmology drift.
Acts 27 — The Voyage and Shipwreck
- Doctrines present: Providence (baseline High, reused) — 27:23-24 (the angelic reassurance amid the storm, pepesthenipun Gusti Allah kang kebak katresnan — personal, purposive governance, never bare pesthi); Persecution and Bold Witness (Medium, indirect) — Paul’s steadfast witness under danger, not human hostility.
- Risk notes: No new Critical/High curriculum-doctrine terms beyond the reused Providence doctrine; reviewed for consistency with the baseline’s fatalism-avoidance guardrail.
Acts 28 — Malta; Arrival in Rome; Closing Proclamation
- Doctrines present: The Great Commission Fulfilled (Medium, capstone) — 28:23-31, culminating in “unhindered” (tanpa pambendung), the book’s final word and structural capstone term; Apostolic Authority and Miracles (Critical) — 28:3-6, 8-9 (viper bite survived, healing on Malta); Gospel to Jews and Gentiles (High) — 28:28 (“this salvation of God is sent unto the Gentiles,” directly invoking the Critical kaslametan translator-note requirement one final time).
- Risk notes: 28:31’s tanpa pambendung must close the book with the same unqualified, non-softened universality the baseline mandates for Romans 3:23 and 10:12-13; treat as a fixed capstone rendering, checked against 1:8 and 13:47 for full-book consistency.
Part 3 — Cross-Reference to Baseline Romans Doctrines Recurring in Acts
The following baseline Critical/High doctrines are not among the nine Acts-curriculum doctrines but recur throughout Acts and must retain their exact baseline risk tier, rendering, and forbidden-substitution rules wherever they appear in the chapters above:
| Baseline Doctrine | Risk (unchanged) | Recurs Primarily In |
|---|---|---|
| Grace | Critical | 4, 8, 11, 13, 14, 15, 18, 20 |
| Salvation | Critical | 2, 4, 11, 14, 15, 16, 27, 28 |
| Resurrection of Christ | Critical | 1, 2, 3, 4, 5, 10, 13, 17, 23, 24, 26 |
| Deity/Sonship of Christ | Critical | 7 (Son of Man), 9 (9:20 Son of God) |
| Messianic Promise | Critical | 2, 3, 9, 17, 18, 26 |
| Lordship of Christ | High | throughout, esp. 2:36, 10:36, 16:31 |
| Power of God for Salvation | Critical | 1, 2, 3, 4, 6, 8, 10, 19 |
| Providence | High | 2:23, 4:28, 17:26, 20:27, 27:23-24 |
| Election / Effectual Calling | High | 9:15, 13:48, 22:14 |
Part 4 — Chapters With No New Doctrinal or Terminological Load (Explicit Coverage Note)
Per the PRD’s full-book-coverage mandate, the following chapters were reviewed in full and confirmed to introduce no new Critical/High terms beyond doctrines already documented above; they are recorded here explicitly rather than silently omitted:
- Acts 12 (beyond Persecution and Bold Witness, already logged)
- Acts 18 (beyond Great Commission/Gospel to Gentiles continuation, already logged)
- Acts 23, 24, 25 (beyond Justification apart from the Law and Persecution and Bold Witness, already logged)
- Acts 27 (beyond the reused baseline Providence doctrine, already logged)
No chapter of Acts 1–28 is without at least one load-bearing doctrinal connection; all 28 chapters are accounted for above.
Part 5 — Review Routing Summary (Must Match doctrine_risk_registry.json)
| Risk Tier | Count | Review Routing |
|---|---|---|
| Critical | 3 (Holy Spirit and Pentecost; Apostolic Authority and Miracles; Justification apart from the Law) | Human theologian, every occurrence |
| High | 3 (Gospel to Jews and Gentiles; Repentance and Baptism; Conversion of Paul) | Human theologian |
| Medium | 3 (Church as Community; Persecution and Bold Witness; Great Commission Fulfilled) | Native speaker review |
| Low | 0 | — |
| Total requiring theologian review | 6 | |
| Total requiring native speaker review | 3 | |
| Total automated only | 0 |
This document must be loaded alongside analysis/08_core_glossary.md, assets/doctrine_risk_registry.json, and the baseline Romans translation_memory.json / bible_term_registry.json before any Phase 2 translation work on Acts begins. It documents doctrine coverage only; term-level renderings remain governed exclusively by the glossary and translation memory files.
Critical Risk Doctrines
The Holy Spirit and Pentecost
Javanese name: Roh Suci saha Pentakosta
Key terms: Holy Spirit, filled with the Holy Spirit, tongues, Pentecost, poured out, gift of the Holy Spirit, vision, dream
Review routing: Human theologian
CRITICAL: The Spirit’s filling (kapenuhan ing Roh Suci) surface-resembles kesurupan, the Javanese term for spirit-possession/trance in which a dhemit or lelembut enters a person, typically involuntarily, through a village medium. Tongues-speech risks conflation with the trance utterances of spirit mediums (indhang, wong pintar) consulted for divination. The book’s own later divination-spirit episode (16:16) sharpens rather than removes this collision. Every occurrence requires explicit teaching distinguishing willing, personal Spirit-indwelling from involuntary folk possession.
Apostolic Authority and Miracles
Javanese name: Panguwaos Kautusan saha Kaelokan
Key terms: signs and wonders, power of God, mighty work, laying on of hands, sorcery, magic, divination spirit
Review routing: Human theologian
CRITICAL: This doctrine sits at the single deepest syncretism-risk point in the book: apostolic Spirit-empowerment (panguwaosipun Gusti Allah) must be kept sharply distinct from kasekten, the pervasive Javanese concept of magical or ascetic-earned spiritual potency attributed to a keris, a dukun, or an empowered ruler. The narrative itself stages this contrast directly through Simon Magus’s sorcery (tenung) and the Philippian divination spirit (roh tenung), making the collision explicit within the text, not merely a translation hazard to be avoided.
Justification apart from the Law
Javanese name: Kaanggep Bener Tanpa Angger-anggering Toret
Key terms: justification, law, righteousness, circumcision, yoke, conscience, grace
Review routing: Human theologian
CRITICAL: Acts 13:38-39 makes the identical Pauline argument found in Romans 3:20-28 in narrative-sermon form and must be rendered with kaanggep bener dening Gusti Allah / angger-anggering Toret exactly as fixed in the baseline. The Jerusalem Council’s circumcision ruling (tetak) must be kept narrowly soteriological rather than a general statement on the practice shared with Islamic khitan and adat sunatan. The ‘yoke’ (pikulan) image must sharpen, not soften, the contrast with sih-rahmat as a burden requiring nothing owed in return — the same Critical grace doctrine fixed in the baseline.
High Risk Doctrines
The Gospel to Jews and Gentiles
Javanese name: Injil kangge Tiyang Yahudi saha Bangsa Liya
Key terms: Gentiles, clean/unclean, circumcision, idol, unknown god, no distinction, no respecter of persons
Review routing: Human theologian
Peter’s vision dissolving the clean/najis food distinction risks being read as a direct commentary on or critique of Islamic ritual-purity law (fiqh), given that najis is shared technical vocabulary; the rendering must anchor the point to the specific redemptive-historical setting-aside of Mosaic ceremonial distinctions for Gentile inclusion. The circumcision debate (tetak) overlaps with both Islamic khitan and Javanese adat sunatan and must stay narrowly soteriological. Idol critique (brahala) must avoid careless collision with culturally significant heritage objects such as a keris or punden shrine marker.
Repentance and Baptism
Javanese name: Pamratobat saha Baptisan
Key terms: repent, repentance, baptism, baptize, remission of sins, call on the name of the Lord
Review routing: Human theologian
Mratobat shares surface vocabulary with Islamic tobat (turning back to Allah after sin, often accompanied by ritual amends or almsgiving) and must be anchored to turning toward Christ and trusting his finished atoning work, not generic religious remorse. Baptism risks conflation with Javanese ritual bathing for ceremonial purification or spiritual potency (siraman, kungkum) rather than covenantal identification with Christ’s death and resurrection.
Conversion of Paul
Javanese name: Pamratobatipun Paulus
Key terms: vision, the Way, God of our fathers, chosen vessel, power of Satan
Review routing: Human theologian
The Damascus-road vision (paningalan) must never be rendered with wahyu, the impersonal, transferable mandate-light Javanese tradition associates with royal legitimacy. ‘The God of our fathers’ (22:14) uses leluhur in a narrow patriarchal-historical sense only and must be kept distinct from the baseline’s forbidden Leluhur-for-Rama substitution, lest it reinforce ancestor-veneration devotion. Satan’s defeated power (26:18) must not be framed as an equal cosmic counterpart to God’s power, avoiding resonance with dualistic paired-power kejawen cosmology.
Medium Risk Doctrines
The Church as Community
Javanese name: Pasamuwan minangka Patunggilan
Key terms: church, fellowship, elders, overseer, shepherd, ministry, laying on of hands, held all things common, added, test the Spirit
Review routing: Native speaker review
Communal sharing of goods (2:44-45) risks confusion with enforced adat communal-property expectations rather than voluntary Spirit-prompted generosity. Two specific sub-practices carry elevated High-tier risk within this Medium-tier doctrine and should be escalated for theologian review whenever they appear: laying on of hands for commissioning (6:6; 13:3), which risks implying transfer of impersonal kasekten from a healer’s or guru’s touch, and the Ananias/Sapphira warning against testing the Spirit (5:9), which guards the community’s integrity before a Person, not an impersonal force to be managed.
Persecution and Bold Witness
Javanese name: Panganiaya saha Paseksen ingkang Kendel
Key terms: witness, boldness, persecution
Review routing: Native speaker review
Kekendelan (Spirit-given boldness) must be modeled operating within respectful Javanese speech register (unggah-ungguh), so that bold witness is not misread as culturally inappropriate confrontation, creating unnecessary social offense distinct from the gospel’s actual offense.
The Great Commission Fulfilled
Javanese name: Kelampahanipun Ayahan Ageng
Key terms: uttermost part of the earth, unhindered, gospel, mission, kingdom of God
Review routing: Native speaker review
The programmatic phrase ‘unto the uttermost part of the earth’ (pungkasaning bumi) must be rendered identically at every echo across the book for structural consistency. Mission language must avoid institutional religious-propagation framing that could read as directly competing with Islam’s dominant societal position, consistent with the baseline’s mission_to_nations guidance.
Referenced passages