Doctrine Analysis
Doctrine Analysis — Luke 1–24 (Konkani)
Purpose and Method
This document provides the complete doctrine matrix for the book of Luke, chapter by chapter, first to last, required before Phase 2 segment translation begins. The core passage (Luke 4:16-21) is the theological anchor of the curriculum but not its scope boundary: every chapter of Luke is reviewed below, whether or not it introduces new doctrine-critical vocabulary. Where a chapter contributes no new doctrine or term beyond continuing an already-tracked doctrine, that continuity is stated explicitly rather than left silent.
Risk tiers, doctrine names, and review routing are taken exactly from assets/doctrine_risk_registry.json (Luke), which itself extends the Romans baseline doctrine_risk_registry.json without contradiction. No tier is altered here. “Translation Risk” columns below summarize, in chapter-specific terms, the konkani_risk_notes already recorded in the registry, applied to the specific verses in that chapter.
Risk tier legend (baseline definitions, unchanged):
- Critical — mistranslation destroys essential doctrine; human theologian review required, every occurrence.
- High — significant theological confusion/syncretism risk; human theologian review required.
- Medium — reduces clarity but preserves essential meaning; native speaker review recommended.
- Low — minor imprecision; automated review sufficient.
Chapter 1 — Annunciations, Incarnation Foretold, Magnificat, Benedictus
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Inspiration of Scripture | 1:1 | High | Luke’s own prologue claims eyewitness-grounded, orderly, authoritative account; must not be flattened into a devotional-literature framing (शास्त्र collision, see ch.4/24 notes). | Human theologian |
| Holy Spirit’s Work in Salvation History | 1:15, 35, 41, 67 | Critical | John’s, Mary’s, Elizabeth’s, and Zechariah’s Spirit-filling must read as the personal Spirit’s active work, never an impersonal empowering shakti/prana resting on holy individuals. | Human theologian |
| Incarnation | 1:26-38, 1:35 | Critical | Gabriel’s “the Holy Spirit will come upon you… the power of the Most High will overshadow you” describes the unique virginal conception of the eternal Son, not a Puranic miraculous-birth motif for a semi-divine figure. | Human theologian |
| Deity of Christ | 1:32, 35 | Critical | ”Son of the Most High,” “Son of God” name co-equal divine nature at the moment of annunciation itself, not future divine promotion. | Human theologian |
| Sonship of Christ | 1:32, 35 | Critical | Eternal, unique Sonship announced before birth — never adoptive or metaphorical. | Human theologian |
| Lordship of Christ | 1:43 | Critical | Elizabeth’s “mother of my Lord” must anticipate the same exclusive, supreme प्रभू confessed throughout Luke and consistent with Romans 10:9. | Human theologian |
| Salvation | 1:69, 71, 77 | Critical | Zechariah’s Benedictus (“raised up a horn of salvation,” “saved from our enemies,” “knowledge of salvation”) must use तारण consistently; never मुक्ती/मोक्ष. | Human theologian |
| Grace | 1:30 | High | ”You have found favor (कृपा) with God” — unmerited, not a reward for Mary’s piety or ritual purity. | Human theologian |
| Fulfillment of Prophecy | 1:1 (implicit, orderly account of fulfilled promises); Magnificat/Benedictus throughout | High | The Abrahamic covenant remembered (1:54-55, 72-73) is linear historical promise-keeping, not a recurring cosmic cycle. | Human theologian |
Additional baseline/new terms present but tracked at term level rather than doctrine level: दावीदाच्या वंशांतलो (seed of David, 1:27,32), करार (covenant, 1:72-73), कुमारी (virgin, 1:27), देवदूत (angel, 1:11-38), पवित्र आत्मा occurrences above.
Chapter 2 — Nativity, Presentation in the Temple, Boy Jesus in the Temple
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Jesus as Savior for All Nations and All People | 2:10-11, 32 | Critical | The angelic announcement to shepherds (socially low) and Simeon’s prophecy over “all peoples” together stage Luke’s universal-scope thesis at the very outset. | Human theologian |
| Lordship of Christ | 2:11 | Critical | ”A Savior… Christ the Lord” — exclusive Lordship stated at birth; must match Romans 10:9 confession pattern. | Human theologian |
| Salvation | 2:11 | Critical | तारक/तारण root established here for the entire Gospel. | Human theologian |
| Messianic Promise | 2:11, 26 | Critical | Simeon’s “Lord’s Christ” (2:26) is the specific OT-promised Anointed One, not one avatar among several. | Human theologian |
| Unity of Jews and Gentiles | 2:32 | High | Simeon’s “light for revelation to the Gentiles” (परराष्ट्रीय) anticipates Luke’s full Jew-Gentile inclusion arc. | Human theologian |
| Redemption (Price-Paid Ransom) | 2:38 | Critical | Anna’s proclamation to those “waiting for the redemption of Jerusalem” (खंडणी) must retain ransom-price nuance, distinct from bare release. | Human theologian |
| Incarnation | 2:1-7 | Critical | The historical birth narrative is the concrete outworking of the ch.1 incarnation doctrine; must remain a datable, once-only historical event. | Human theologian |
| Grace | 2:40, 52 | High | The boy Jesus growing “in favor (कृपा) with God and man” — not merit accumulation. | Human theologian |
Chapter also introduces मंदिर (literal Jerusalem Temple, 2:22-49) as a term reserved exclusively for the literal Temple, distinct from मंडळी (church).
Chapter 3 — John the Baptist, Baptism of Jesus, Genealogy
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Holy Spirit’s Work in Salvation History | 3:22 | Critical | The Spirit’s visible descent “like a dove” at Jesus’ baptism, with the Father’s voice, is a specific historical, Trinitarian moment, not a generic mystical sign of an enlightened teacher. | Human theologian |
| Messianic Promise | 3:15-17 | Critical | John’s denial that he himself is the Christ, and his pointing to “one mightier,” sharpens rather than dilutes exclusive Messianic expectation. | Human theologian |
| Repentance and Forgiveness of Sins | 3:3, 8 | High | John’s “baptism of repentance for the forgiveness of sins” — पश्चाताप must never be तपश्चर्या (merit-earning ascetic austerity), which this same wilderness setting could otherwise evoke. | Human theologian |
| Universal Sinfulness and Need of Repentance | 3:7-14 (implicit, crowds/soldiers/tax collectors all told to repent) | High | Repentance demanded of every social class alike, undermining any caste-conditioned exemption. | Human theologian |
| Baptism as Sign of Repentance | 3:1-22 | Medium | बाप्तिस्मा must be distinguished from ritual purificatory bathing (tirtha-snana); John’s baptism signifies repentance/preparation, not removal of ritual impurity by water itself. | Native speaker review |
| Sonship of Christ | 3:22 | Critical | The Father’s declaration “You are my beloved Son” at baptism is a public unveiling of already-existing eternal Sonship, not its beginning. | Human theologian |
Genealogy (3:23-38) carries baseline term दावीद/seed-of-David significance but introduces no new doctrine beyond Davidic Covenant already tracked in the Romans baseline.
Chapter 4 — Temptation; Nazareth Synagogue Sermon (CORE PASSAGE 4:16-21); Early Ministry
This chapter contains the curriculum’s theological anchor and its single densest concentration of Critical-tier risk.
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Worship of God Alone | 4:8 | High | ”Worship the Lord your God and him only shall you serve” — both पूजा and भक्ती forbidden; requires an explicit exclusivity marker. | Human theologian |
| Holy Spirit’s Work in Salvation History | 4:1, 14, 18 | Critical | Jesus “full of the Holy Spirit,” “in the power of the Spirit,” and “the Spirit of the Lord is upon me” (4:18) form the single most load-bearing Spirit-moment in the whole curriculum. | Human theologian |
| Anointing and the Messianic Office | 4:18 | Critical | अभिषेक collides directly with Hindu temple ritual abhishekam (Mangueshi/Shantadurga image-anointing); mandatory distinguishing note at every occurrence tying this to OT prophetic/royal/priestly anointing fulfilled uniquely in Jesus. | Human theologian |
| Jubilee Liberty and Release to the Captives | 4:18-19 | Critical | ἄφεσις (“liberty to captives”) and the “year of the Lord’s favor” together risk conflation with मुक्ती/मोक्ष (rebirth-cycle release) and with a recurring festival-season (jatra-calendar) misreading rather than history’s unrepeatable Messianic inauguration. | Human theologian |
| Good News to the Poor and Marginalized | 4:18 | High | ”Good news to the poor” (गरीब) must retain its fuller biblical anawim sense, not collapse into economic welfare alone. | Human theologian |
| Gospel | 4:18, 43 | High | सुवार्ता सांगणें (verb form) established here for the whole book. | Human theologian |
| Fulfillment of Prophecy | 4:21 | High | ”Today this Scripture is fulfilled in your hearing” is the core passage’s climactic claim: a decisive, once-for-all historical “now,” never one more manifestation in a recurring avatar-descent cycle. | Human theologian |
| Inspiration of Scripture | 4:17-21 | High | The scroll of Isaiah read and declared fulfilled must anchor शास्त्र to the closed OT-NT canon, not generic Hindu शास्त्र (Dharmashastra, Jyotish-shastra, etc.). | Human theologian |
| Messianic Promise | 4:18-21 | Critical | Jesus’ explicit self-identification with Isaiah’s Anointed-One figure is the chapter’s central messianic claim. | Human theologian |
| Sonship of Christ | 4:3, 9, 41 | Critical | The devil’s temptations (“If you are the Son of God…”) and the demons’ confession (“You are the Son of God”) both presuppose and confirm unique divine Sonship. | Human theologian |
| Deity of Christ | 4:34, 41 | Critical | The demons’ confession “the Holy One of God” is an unwilling but accurate declaration of co-equal divine nature. | Human theologian |
| Kingdom of God — Present and Future | 4:43 | High | ”I must preach the kingdom of God” — the present-tense inauguration must be kept distinct from any territorial/political kingdom reading. | Human theologian |
New terms anchored specifically to this chapter: सभाघर (synagogue), शब्बाथ (Sabbath), पोथी/ग्रंथ (scroll), शास्त्र (Scripture), सैतान (devil), असुद्ध आत्मा (unclean spirit) — all reserved to their distinguishing notes in 08_core_glossary.md.
Chapter 5 — Call of Disciples, Healing of Paralytic, Call of Levi, Question on Fasting
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Faith | 5:20 | High | First occurrence of the “your faith has saved you” formula pattern (here “seeing their faith”); must render consistently across all four occurrences in Luke (5:20, 7:50, 8:48, 17:19, 18:42). | Human theologian |
| Sonship of Christ | 5:24 | Critical | ”The Son of Man has authority on earth to forgive sins” — the paradox of full humanity plus unique divine authority; must not be flattened into mere humility-title. | Human theologian |
| Repentance and Forgiveness of Sins | 5:32 | High | ”I came to call… sinners to repentance” — पापांची क्षमा by a personal God, not karmic-debt cancellation. | Human theologian |
| Compassion and Table Fellowship with Sinners | 5:27-32 | High | Call of Levi (जकातदार) and the banquet that follows directly confronts caste-based commensality restrictions. | Human theologian |
| Cost and Joy of Discipleship | 5:1-11, 27-28 | High | The first disciples “left everything and followed him” — costly, specific allegiance, not guru-shishya technique-seeking. | Human theologian |
| Universal Sinfulness and Need of Repentance | 5:32 | High | ”I did not come to call the righteous, but sinners” presupposes universal need regardless of social/ritual status. | Human theologian |
Leprosy healing (5:12-16, कोड) and fasting question (5:33-39, उपवास) are tracked as Low/Medium-risk terms in 08_core_glossary.md; no additional doctrine beyond those already listed.
Chapter 6 — Sermon on the Plain, Choosing the Twelve, Sabbath Controversies
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Cost and Joy of Discipleship | 6:12-16, 6:20-49 | High | Naming of the Twelve (शिष्य/प्रेषित) and the Sermon on the Plain’s ethic of costly love/non-retaliation must be read as allegiance to Christ specifically, not lineage-transmission technique. | Human theologian |
| Good News to the Poor and Marginalized | 6:20-23 | High | ”Blessed are you who are poor” (धन्य) must be God’s own approving verdict, not भाग्यवंत fate/luck, and must retain the fuller poor-before-God sense. | Human theologian |
| First-Century Jewish Social and Religious Categories | 6:2, 7 | Medium | Pharisees’ Sabbath objections are a specific first-century Jewish legal dispute, not to be mapped onto Goan caste ritual-purity categories. | Native speaker review |
Apostle (प्रेषित) list finalized here (baseline term, Medium risk, tracked in Romans registry); love/agape (मोग) and disciple (शिष्य) terms introduced per 08_core_glossary.md.
Chapter 7 — Centurion’s Servant, Widow of Nain, John the Baptist’s Question, Sinful Woman
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Jesus as Savior for All Nations and All People | 7:1-10 | Critical | The Roman centurion’s faith, commended above Israel’s own, is an early enactment of Luke’s Jew-Gentile universal-scope thesis. | Human theologian |
| Resurrection of Christ (distinguishing note) | 7:11-17 | Critical | The widow of Nain’s son is resuscitated to ordinary mortal life and will die again — must be terminologically and doctrinally distinguished from Christ’s own unique, final, bodily पुनरुत्थान in ch.24. | Human theologian |
| Compassion and Table Fellowship with Sinners | 7:36-50 | High | The sinful woman at Simon the Pharisee’s table — करुणा (compassion) here is Jesus’ own specific, active mercy, not a generalized self-cultivated bhakti-virtue. | Human theologian |
| Faith | 7:9, 50 | High | ”Your faith has saved you” (7:50) — second occurrence of the recurring formula; must match ch.5, 8, 17, 18 renderings exactly. | Human theologian |
| Gospel / Good News to the Poor and Marginalized | 7:22 | High | Jesus’ answer to John’s disciples (“the poor have good news preached to them”) ties gospel and poor-doctrine together explicitly. | Human theologian |
| Baptism as Sign of Repentance | 7:29 | Medium | Tax collectors’ acceptance of John’s baptism continues ch.3’s distinction from ritual purificatory bathing. | Native speaker review |
शताधिपती (centurion) and करुणा (compassion) terms per 08_core_glossary.md.
Chapter 8 — Parable of the Sower, Calming the Storm, Gerasene Demoniac, Jairus’ Daughter
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Kingdom of God — Present and Future | 8:1, 10 | High | ”The secrets of the kingdom of God” given in parables — present mystery, not yet fully revealed; must avoid political-kingdom overtones. | Human theologian |
| Gospel | 8:1 | High | Jesus “proclaiming the good news of the kingdom” ties सुवार्ता and देवाचें राज्य together. | Human theologian |
| Faith | 8:25, 48 | High | ”Where is your faith?” (8:25) and “your faith has saved you” (8:48, Jairus’ daughter narrative continues into healing of the woman with the flow of blood) — third occurrence of the recurring formula. | Human theologian |
दाखलो (parable) established as distinct from Puranic katha devotional-fable genre; असुद्ध आत्मा/भूत (unclean spirit/demon, Gerasene demoniac 8:26-39) distinguished from folk bhoot-pret belief — both per 08_core_glossary.md. Jairus’ daughter (8:49-56) is a second resuscitation narrative, reinforced alongside ch.7’s widow-of-Nain distinction from Christ’s own resurrection.
Chapter 9 — Sending the Twelve, Feeding the 5,000, Transfiguration, First Passion Prediction, Cost of Following
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Deity of Christ | 9:29-35 | Critical | The Transfiguration must be read as an unveiling of Christ’s already-possessed divine glory, confirmed by the Father’s voice — not a temporary manifestation as a different divine being, a risk sharpened by local Shantadurga/Mahalasa iconographic-radiance traditions. | Human theologian |
| Sonship of Christ | 9:35 | Critical | The Father’s voice, “This is my Son, my Chosen One,” at the Transfiguration reaffirms ch.3’s baptismal declaration. | Human theologian |
| Resurrection of Christ (first prediction) | 9:22 | Critical | First of Luke’s recurring passion-and-resurrection predictions; पुनरुत्थान terminology must be established consistently from this first prediction onward. | Human theologian |
| Providence | 9:22, 44 | High | The passion predictions’ necessity language must be anchored to God’s personal purposive will, not impersonal fate (नशीब/प्रारब्ध). | Human theologian |
| Cost and Joy of Discipleship | 9:23-25, 57-62 | High | ”Take up his cross daily and follow me” and the hard sayings on discipleship (9:57-62) demand costly, voluntary, daily allegiance, not general hardship or merit-austerity. | Human theologian |
| Crucifixion and Atonement (anticipatory) | 9:22 | High | The first explicit prediction of Jesus’ coming death must remain concretely historical from its first mention. | Human theologian |
| Kingdom of God — Present and Future | 9:1-6, 9:60-62 | High | Sending of the Twelve to “proclaim the kingdom of God” and the demand for kingdom-priority over ordinary family duties. | Human theologian |
क्रूस रोज उखलचो (take up the cross daily) and मिशन-adjacent सुवार्ता प्रसार (sending of the Twelve) terms per 08_core_glossary.md.
Chapter 10 — Sending the Seventy-Two, Good Samaritan, Mary and Martha
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Unity of Jews and Gentiles | 10:25-37 | High | The Good Samaritan’s deliberate redefinition of “neighbor” (शेजारी) beyond in-group boundaries directly challenges caste-based spiritual hierarchy and must not be softened. | Human theologian |
| Kingdom of God — Present and Future | 10:9, 11 | High | ”The kingdom of God has come near” in the sending of the Seventy-Two continues the present-inbreaking theme. | Human theologian |
Mission (सुवार्ता प्रसार) continues from ch.9 with the sending of the Seventy-Two; no new doctrine beyond those already tracked. Mary and Martha episode (10:38-42) carries pastoral but not doctrine-risk-bearing weight for this registry.
Chapter 11 — Lord’s Prayer, Teaching on Prayer, Beelzebul Controversy, Woes on Pharisees
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Prayer and Dependence on God | 11:1-13 | High | The Lord’s Prayer and “ask, seek, knock” teaching must anchor प्रार्थना as direct, filial, unmediated address to पिता, distinguished from ritual पूजा-petition to a chosen temple deity. | Human theologian |
| Holy Spirit’s Work in Salvation History | 11:13 | Critical | ”How much more will your Father… give the Holy Spirit” ties Fatherhood, prayer, and Spirit-giving together as a single relational-Trinitarian promise. | Human theologian |
| First-Century Jewish Social and Religious Categories | 11:37-53 | Medium | The woes on Pharisees and scribes (शास्त्री) are specific first-century polemic, not to be mapped onto Goan caste categories. | Native speaker review |
देवदूत/सैतान continuity (Beelzebul controversy, 11:14-26) tracked at term level; no new doctrine beyond Chapter 4’s devil/demon terms.
Chapter 12 — Warnings on Hypocrisy, Fear of God not Man, Anxiety and Treasure, Watchfulness
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Final Judgment and the Afterlife (Gehenna) | 12:5 | High | ”Fear him who… has authority to cast into hell (नरक)” — नरक risks assimilation to the Puranic cyclical, karma-calibrated multi-tiered hell; must be explicitly distinguished as final, not purgative-cyclical. | Human theologian |
| Prayer and Dependence on God | 12:22-32 | High | ”Do not be anxious… your Father knows” extends the dependence-on-God theme from ch.11 into daily material provision. | Human theologian |
लोब (covetousness, Parable of the Rich Fool, 12:13-21) tracked as a Medium-risk term per 08_core_glossary.md; no additional doctrine beyond those above.
Chapter 13 — Call to Repent, Healing on the Sabbath, Mustard Seed and Leaven, Lament over Jerusalem
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Repentance and Forgiveness of Sins | 13:1-5, 3, 5 | High | ”Unless you repent, you will all likewise perish” — twice repeated; must retain personal, urgent repentance-call, never softened toward tragedy-as-karma reasoning. | Human theologian |
| Universal Sinfulness and Need of Repentance | 13:1-5 | High | The Galileans and the tower of Siloam victims are used to insist ALL need repentance regardless of apparent misfortune — explicitly rejects a karma-merit explanation of suffering. | Human theologian |
| Kingdom of God — Present and Future | 13:18-21 | High | Mustard seed and leaven parables picture the kingdom’s small, hidden, but certain growth — present reality with future fullness. | Human theologian |
Sabbath healing controversy (13:10-17) continues ch.6’s social/religious-category tracking; no new doctrine.
Chapter 14 — Sabbath Healing at Pharisee’s House, Parable of the Banquet, Cost of Discipleship
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Good News to the Poor and Marginalized | 14:13, 21 | High | ”Invite the poor, the crippled, the lame, the blind” to the banquet — deliberately breaks social-status-based table hierarchy. | Human theologian |
| Compassion and Table Fellowship with Sinners | 14:1-24 | High | The whole banquet-teaching complex (Sabbath meal at a Pharisee’s house, parable of the great banquet) enacts Jesus’ pattern of table fellowship crossing social boundary lines. | Human theologian |
| Cost and Joy of Discipleship | 14:25-33 | High | ”Whoever does not bear his own cross… cannot be my disciple” and the cost-counting parables (tower, war) demand full-allegiance discipleship, not partial or lineage-status commitment. | Human theologian |
| First-Century Jewish Social and Religious Categories | 14:1-6 | Medium | Sabbath-healing dispute continues the established Pharisee-category tracking. | Native speaker review |
Chapter 15 — Lost Sheep, Lost Coin, Prodigal Son
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Compassion and Table Fellowship with Sinners | 15:1-2, 20 | High | ”This man receives sinners and eats with them” (15:1-2) frames the whole chapter; the father’s embrace and feast for the returning son (15:20) enacts the same welcoming-table motif. | Human theologian |
| Repentance and Forgiveness of Sins | 15:7, 10 | High | ”Joy in heaven over one sinner who repents” — twice stated (lost sheep, lost coin) — repentance received by a personal, seeking God, not automatic karmic resolution. | Human theologian |
| Good News to the Poor and Marginalized | 15:1-32 | High | The “lost” (हारपलेलें) are actively sought by God, not merely spiritually impoverished by their own ritual/social status. | Human theologian |
आनंद (joy, esp. 15:7,10,32) and मोग (love, the father’s love for both sons) tracked as terms per 08_core_glossary.md; आनंद must be distinguished from Advaitic sat-chit-ānanda bliss-state.
Chapter 16 — Parable of the Dishonest Manager, Rich Man and Lazarus
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Final Judgment and the Afterlife (Hades) | 16:19-31 | High | Rich man and Lazarus — अधोलोक (Hades) is deliberately kept distinct from नरक (Gehenna, ch.12) as the intermediate realm of the dead, and both distinguished from Puranic karmic-cyclical cosmology. | Human theologian |
| Fulfillment of Prophecy | 16:29-31 | High | ”If they do not hear Moses and the Prophets…” — linear OT authority, not one devotional-literature stream among several. | Human theologian |
| Inspiration of Scripture | 16:29-31 | High | ”Law and the Prophets” named as a fixed, authoritative, closed body of revelation. | Human theologian |
धन/द्रव्य (मामोन) term (16:13) tracked per 08_core_glossary.md; personification as rival master to God retained.
Chapter 17 — Forgiveness and Faith, Ten Lepers, the Kingdom Within/Among You, Day of the Son of Man
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| The Kingdom of God Within/Among You (Luke 17:21) | 17:20-21 | Critical | The single sharpest doctrine-collision risk in the entire book. Goa’s Advaita Vedantic strand teaches the divine already dwells within every person awaiting self-realization; an “inside each of you” rendering of ἐντὸς ὑμῶν would be directly assimilable into that framework. The relational/communal rendering देवाचें राज्य तुमच्या मदीं आसा (“in your midst”) must be used exclusively, with a mandatory explanatory translator note at every occurrence. | Human theologian |
| Kingdom of God — Present and Future | 17:20-30 | High | The broader “days of the Son of Man” discourse (17:22-30) extends the present-future tension into future consummation language; must not be read as political/territorial. | Human theologian |
| Unity of Jews and Gentiles | 17:11-19 | High | The thankful Samaritan leper, a double outsider (ethnic and ritual-status), receiving healing and commendation. | Human theologian |
| Faith | 17:19 | High | ”Your faith has made you well” — fourth occurrence of the recurring formula; must match ch.5, 7, 8, 18 renderings exactly. | Human theologian |
Chapter 18 — Persistent Widow, Pharisee and Tax Collector, Rich Young Ruler, Blind Beggar
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Grace | 18:9-14 | High | The Pharisee/tax collector parable narratively enacts grace-versus-merit; the justified tax collector’s posture must not be softened into a general lesson on humility divorced from the doctrine of unearned favor. | Human theologian |
| Faith | 18:8, 42 | High | ”Will he find faith on earth?” (18:8) and the blind beggar’s “your faith has saved you” (18:42) — fifth and final occurrence of the recurring formula; must render identically to ch.5, 7, 8, 17. | Human theologian |
| Universal Sinfulness and Need of Repentance | 18:13 | High | ”God, be merciful to me, a sinner” — the tax collector’s posture is the model prayer of universal need, contrasted with the Pharisee’s self-justifying merit-claim. | Human theologian |
| Cost and Joy of Discipleship | 18:28-30 | High | The rich young ruler’s refusal and the disciples’ “we have left everything” frame discipleship’s cost explicitly against wealth/status attachment. | Human theologian |
| Prayer and Dependence on God | 18:1-14 | High | The persistent widow parable and the two-men-praying parable both concern the posture and content of prayer offered to a personal God, not ritual petition accompanying image-worship. | Human theologian |
न्याय (justice/vindication, persistent widow 18:1-8) tracked as term; God’s personal justice, not impersonal karmic cause-effect. “Son of David” title (18:38-39) continues Davidic Covenant tracking from the Romans baseline.
Chapter 19 — Zacchaeus, Parable of the Ten Minas, Triumphal Entry, Cleansing the Temple
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Jesus as Savior for All Nations and All People | 19:1-10 | Critical | Zacchaeus, a wealthy but socially reviled tax collector, receives salvation alongside the poor and the Gentile centurion — reinforcing the doctrine’s “rich and poor” dimension explicitly. | Human theologian |
| Salvation | 19:9-10 | Critical | ”The Son of Man came to seek and to save the lost” is the Gospel’s own summary thesis statement; तारण/तारक must be used with maximal doctrinal precision here. | Human theologian |
| Good News to the Poor and Marginalized | 19:1-10 | High | Zacchaeus’ repentance (restitution, generosity) demonstrates the “lost” doctrine extending even to the wealthy-but-marginalized. | Human theologian |
| Kingdom of God — Present and Future | 19:11-27, 19:38 | High | Parable of the Ten Minas and the triumphal entry’s kingdom-acclamation must avoid a nationalist/political-kingdom misreading, especially given Goa’s own contested political history. | Human theologian |
मंदिर (literal Temple) continuity: cleansing of the Temple (19:45-48) reinforces the term’s reservation for the literal Jerusalem structure only.
Chapter 20 — Authority Questioned, Parable of the Tenants, Taxes to Caesar, Resurrection Debate, David’s Son
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Resurrection of Christ | 20:27-40 | Critical | The Sadducees’ resurrection-denial debate is Luke’s fullest doctrinal exposition of resurrection before the event itself; पुनरुत्थान terminology must be handled with full doctrinal precision, distinguished from any rebirth-cycle framing the Sadducee/Pharisee dispute could otherwise evoke to a Hindu-background hearer. | Human theologian |
| First-Century Jewish Social and Religious Categories | 20:27-40, 39, 46 | Medium | Sadducees (सदुकी) and scribes (शास्त्री) are specific first-century parties; the Sadducee denial of resurrection must not be presented as representative of “Jewish belief” generally. | Native speaker review |
| Lordship of Christ | 20:41-44 | Critical | Jesus’ own question about David’s son being called “Lord” in the Psalms presses the Davidic-yet-transcendent identity that anticipates full Lordship confession. | Human theologian |
| Messianic Promise | 20:41-44 | Critical | Continues the Davidic-Messianic identity question begun in the birth narrative. | Human theologian |
Chapter 21 — Widow’s Offering, Signs of the End, Destruction of the Temple Foretold
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Kingdom of God — Present and Future | 21:31 | High | ”When you see these things… know that the kingdom of God is near” ties eschatological signs to the present-future kingdom tension. | Human theologian |
| Redemption (Price-Paid Ransom) | 21:28 | Critical | ”Your redemption (खंडणी) is drawing near” — final-consummation redemption, kept distinct from bare release and from the fuller तारण doctrine, consistent with 2:38. | Human theologian |
| Providence | 21:5-36 | High | The eschatological discourse’s predictive certainty must be read as God’s personal purposive governance, not impersonal fate. | Human theologian |
| Final Judgment and the Afterlife | 21:5-36 (implicit, end-times judgment) | High | The coming judgment described here must remain distinct from cyclical-cosmic-age frameworks. | Human theologian |
मंदिर continuity: prediction of the Temple’s destruction (21:5-6) — literal building, not मंडळी.
Chapter 22 — Last Supper, New Covenant, Gethsemane, Betrayal, Arrest, Peter’s Denial, Trial before the Council
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| The New Covenant and the Lord’s Supper | 22:14-20 | High | Superficially resembles Goan Hindu prasad (consecrated food shared after ritual offering); must be understood as a unique, once-for-all-instituted remembrance of Christ’s atoning death and covenant inauguration, not a repeatable offering made TO God to secure favor, nor one instance of a generic cross-religious consecrated-food pattern. | Human theologian |
| Prayer and Dependence on God | 22:39-46 | High | Gethsemane — Jesus’ own prayer of submission (“not my will, but yours”) models filial dependence under extreme testing, addressed to पिता directly. | Human theologian |
| Providence | 22:22, 37 | High | ”The Son of Man goes as it has been determined” continues the necessity (δεῖ) sayings tracked since ch.9. | Human theologian |
| Sonship of Christ | 22:69-70 | Critical | Before the Council: “Are you the Son of God?” “You say that I am” — Jesus’ own testimony under trial to his unique Sonship. | Human theologian |
| Crucifixion and Atonement (anticipatory) | 22:14-20 | High | The Supper’s “body given,” “blood poured out” language anticipates the atoning death narrated in ch.23 and must remain concretely historical/sacrificial, not purely symbolic. | Human theologian |
करार (covenant, 22:20 “new covenant”) reuses the baseline term exactly; प्रेषित (apostles present at table) continuity.
Chapter 23 — Trial before Pilate and Herod, Crucifixion, Penitent Thief, Death and Burial
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Crucifixion and Atonement | 23:33-46, 47 | High | The historical, physical instrument and event of Jesus’ execution must remain concretely historical, never drifting into a purely symbolic/mythic reading. | Human theologian |
| Messianic Promise | 23:2, 35, 39 | Critical | The trial-scene mockery (“the Chosen One,” “the Christ of God,” “King of the Jews”) sharpens rather than softens the Messianic claim by staging it as public ridicule of a true title. | Human theologian |
| Jesus as Savior for All Nations and All People | 23:47 | Critical | The (Gentile, Roman) centurion’s confession at the cross (“Certainly this man was innocent/righteous,” नीतिमत्ता) is Luke’s climactic Gentile-witness bookend to the centurion of ch.7. | Human theologian |
| Final Judgment and the Afterlife (Paradise) | 23:43 | High | ”Today you will be with me in Paradise” (परादीस) to the penitent thief — a deliberate transliteration chosen over स्वर्ग specifically to avoid the merit-earned, temporary-heaven-within-rebirth-cycle reading; must be kept terminologically distinct from नरक and अधोलोक. | Human theologian |
| Salvation | 23:39-43 | Critical | The penitent thief’s salvation, granted with no possibility of any subsequent good works, is Luke’s starkest grace-not-merit salvation narrative. | Human theologian |
देवाची निवड (election, “the Chosen One” mockery, 23:35) tracked as baseline term reused in a hostile-irony context.
Chapter 24 — Empty Tomb, Emmaus Road, Appearance to the Eleven, Ascension, Great Commission-Adjacent Sending
| Doctrine | Supporting Passages (Luke) | Risk | Translation Risk | Review Routing |
|---|---|---|---|---|
| Resurrection of Christ | 24:1-49 | Critical | The climax of the entire Gospel: bodily, historical, once-for-all पुनरुत्थान. Every occurrence must be terminologically distinguished from the this-life resuscitations of ch.7 and ch.8, and absolutely never रendered with पुनर्जन्म. | Human theologian |
| Lordship of Christ | 24:34 | Critical | ”The Lord has risen indeed” — the resurrection confirms and completes the Lordship confession begun in ch.1-2. | Human theologian |
| Fulfillment of Prophecy | 24:25-27, 44-47 | High | The Emmaus-road and upper-room expositions (“everything written about me in the Law of Moses, the Prophets, and the Psalms”) are Luke’s fullest statement of linear OT-to-NT fulfillment. | Human theologian |
| Inspiration of Scripture | 24:27, 32, 45 | High | ”He opened their minds to understand the Scriptures” anchors शास्त्र finally and fully to the closed OT-NT canon as this Gospel closes. | Human theologian |
| Holy Spirit’s Work in Salvation History | 24:49 | Critical | ”Power from on high” (देवाचें सामर्थ्य, tied to the promised Spirit) closes the book’s Spirit-theme, anticipating Pentecost. | Human theologian |
| Gospel | 24:47 | High | ”Repentance and forgiveness of sins… proclaimed to all nations” ties gospel, repentance, and universal scope together in the closing commission. | Human theologian |
| Repentance and Forgiveness of Sins | 24:47 | High | The Gospel’s final summary of its own message: repentance and forgiveness for all nations. | Human theologian |
| Witness and Testimony to the Resurrection | 24:48 | Low | ”You are witnesses of these things” — साक्षी itself is low doctrinal risk in isolation; the elevated risk lies in the content witnessed to (tracked under Resurrection of Christ above). | Automated review |
मिशन/सुवार्ता प्रसार (sending “to all nations,” 24:47-49) continuity from ch.9-10; framed as invitation and testimony, never coercion, per the sensitivity already flagged for Goa’s Inquisition-era history in the Romans baseline.
Full-Book Coverage Confirmation
Every chapter of Luke (1 through 24) has been reviewed above against the complete doctrine set of assets/doctrine_risk_registry.json (Luke). No chapter was found to contribute zero doctrine-relevant content; each chapter’s table above either (a) introduces a doctrine’s primary passage as already recorded in the registry, or (b) continues an already-tracked doctrine/term with no new risk beyond what is stated for that doctrine elsewhere in this document — such continuities are noted explicitly in the italicized text following each chapter’s table rather than omitted.
Doctrine Risk Summary (must match registry exactly)
| Risk Tier | Count | Review Routing |
|---|---|---|
| Critical | 13 | Human theologian (all occurrences) |
| High | 18 | Human theologian |
| Medium | 2 | Native speaker review |
| Low | 1 | Automated review |
| Total doctrines tracked | 34 | 31 requiring theologian review; 2 requiring native speaker review; 1 automated-only |
This summary is identical to the risk_summary block in assets/doctrine_risk_registry.json and must remain so through any future update; any discrepancy discovered in Phase 2 must be resolved by correcting this document to match the registry, never the reverse, since the registry is the enforcement artifact loaded by the Phase 2 pipeline.
Cross-Reference to Core Passage
Luke 4:16-21, the curriculum’s theological anchor, sits inside Chapter 4’s table above and carries five of the book’s thirteen Critical-tier doctrines simultaneously (Holy Spirit’s Work in Salvation History, Anointing and the Messianic Office, Jubilee Liberty and Release to the Captives, Messianic Promise, Sonship of Christ, Deity of Christ) plus three High-tier doctrines (Good News to the Poor and Marginalized, Gospel, Fulfillment of Prophecy, Inspiration of Scripture). No other single passage in Luke carries comparable doctrinal density; this concentration is the reason the core passage functions as curriculum anchor even though, per the PRD mandate, translation requirements coverage spans the whole book rather than stopping at this passage.
This document must be loaded alongside assets/doctrine_risk_registry.json, assets/bible_term_registry.json, and analysis/08_core_glossary.md before any Phase 2 segment translation of Luke begins.
Critical Risk Doctrines
Jesus as Savior for All Nations and All People (Jew and Gentile, Rich and Poor)
Konkani name: येशू सगल्या राष्ट्रांचो आनी सगल्या लोकांचो तारक
Key terms: savior, gentiles, centurion, tax collector, poor, salvation
Review routing: Human theologian
This is Luke’s central universalizing claim, doctrinally identical in force to the baseline’s Critical ‘Universal Scope of the Gospel.’ In Goa, where religious and social identity has historically tracked caste (e.g., Goud Saraswat Brahmin community structures) and Hindu/Catholic communal division, the inclusion of the Roman centurion, the sinful woman, and Zacchaeus alongside the poor must be rendered with unqualified universality, echoing the baseline’s caution on caste-based spiritual hierarchy. Because तारक (Savior) shares the तारण root, any weakening of the Savior title risks weakening the entire salvation doctrine simultaneously.
The Holy Spirit’s Work in Salvation History
Konkani name: तारणाच्या इतिहासांत पवित्र आत्म्याचें काम
Key terms: holy spirit, anointed, power of God
Review routing: Human theologian
The Spirit’s resting upon and anointing of Jesus (4:18) is the single most theologically load-bearing moment in the curriculum’s core passage. A Hindu-background hearer could easily assimilate this to an impersonal empowering shakti or prana (life-force) resting on a holy man, rather than the personal third Person of the Trinity commissioning the Messiah. Every occurrence must reinforce पवित्र आत्मा as personal and divine, never ब्रह्म or परमात्मा (forbidden per baseline).
The Kingdom of God Within/Among You (Luke 17:21)
Konkani name: देवाचें राज्य तुमच्या मदीं (17:21)
Key terms: kingdom_of_god_within_among_you
Review routing: Human theologian
This is the single sharpest doctrine-collision risk documented in this entire Luke analysis. Goa’s regional Advaita Vedantic strand (historically associated with Goud Saraswat Brahmin communities among others) teaches that the divine (Brahman/Atman) already dwells within every person, awaiting only inward self-realization — no repentance, faith, or relationship with a distinct personal Lord required. An ‘inside each of you’ rendering of ἐντὸς ὑμῶν would be directly assimilable into that framework, effectively erasing the entire Gospel’s call to repentance and faith in a distinct, personal Christ. The relational/communal ‘in your midst’ rendering (देवाचें राज्य तुमच्या मदीं आसा) must be used exclusively, with a mandatory explanatory translator note at every occurrence.
Messianic Promise
Konkani name: मसीहाचें वचन
Key terms: messiah, anointed, son_of_david, christ
Review routing: Human theologian
Messiah is a specific Jewish Old Testament concept fulfilled exclusively in Jesus. Must not be assimilated to Vishnu’s avatar-figures venerated at Goa’s own temples (Mahalasa Narayani at Mardol, among others). The trial-scene mockery (23:35, ‘the Chosen One’) sharpens rather than softens this risk.
Anointing and the Messianic Office (Luke 4:18)
Konkani name: मसीहाचें अभिषेकपण (लूक 4:18)
Key terms: anointed
Review routing: Human theologian
अभिषेक is Konkani/Marathi’s standard anointing word, but in Goa it is also the precise technical term for Hindu temple ritual abhishekam — the pouring of milk, water, or oil over a deity image at temples such as Mangueshi and Shantadurga, a lived, physically nearby devotional practice. Without a mandatory distinguishing translator note at every occurrence, ‘the Spirit anointed me’ could be heard as ‘the Spirit performed a ritual anointing-bath on Jesus as on a temple image,’ rather than the OT prophetic-royal anointing pattern (Samuel anointing David; priests anointed for office) fulfilled uniquely and finally in Jesus as Messiah.
Jubilee Liberty and Release to the Captives (Luke 4:18-19)
Konkani name: बंदखणीतल्यांची सुटका आनी जुबिली वर्स (लूक 4:18-19)
Key terms: liberty_to_captives, year_of_the_lords_favor
Review routing: Human theologian
The single Greek word ἄφεσις does double duty across ‘release of captives’ (4:18) and ‘forgiveness of sins’ elsewhere in Luke (1:77, 3:3, 24:47). A Hindu-background hearer could easily hear ‘release/liberty proclaimed by an anointed holy man’ and assimilate it to मुक्ती/मोक्ष — release from the karmic-rebirth cycle through a guru’s or avatar’s teaching, which the baseline forbids absolutely for the salvation doctrine. The ‘year of the Lord’s favor’ (4:19) carries the additional risk of being misheard as one recurring auspicious festival season among Goa’s Hindu temple-jatra calendar rather than history’s unrepeatable Messianic inauguration.
Incarnation
Konkani name: देहधारण
Key terms: incarnation, virgin, son_of_god
Review routing: Human theologian
The eternal Son permanently assuming human nature, once, through the virgin conception. Concretely local given Goa’s own temple tradition (Mahalasa Narayani as Vishnu’s Mohini avatar at Mardol); the virginal conception (कुमारी) must never be assimilated to Puranic miraculous-birth motifs for divine or semi-divine figures.
Deity of Christ
Konkani name: ख्रिस्ताचें देवपण
Key terms: son_of_god, holy_one_of_god, lord, glory, transfiguration
Review routing: Human theologian
Co-equal divine nature, not divine promotion or an elevated devotee/avatar-figure. The Transfiguration (9:29-35) is especially exposed: it must be read as an unveiling of Christ’s already-possessed divine glory, confirmed by the Father’s voice, not a temporary transformation into or manifestation as a different divine being, an avatar-adjacent misreading given local Shantadurga/Mahalasa iconographic-radiance traditions.
Sonship of Christ (Son of God and Son of Man)
Konkani name: ख्रिस्ताचें पुत्रपण (देवाचो पुत्र आनी मनीसाचो पुत्र)
Key terms: son_of_god, son_of_man
Review routing: Human theologian
Eternal, unique Sonship, not metaphorical or adoptive sonship. Luke’s parallel title ‘Son of Man’ (मनीसाचो पुत्र), used over twenty times, must retain the paradox of full humanity combined with unique divine authority to forgive sins (5:24) and to judge in glory (21:27), never flattened to a mere humility-title nor drifting toward avatar language.
Resurrection of Christ
Konkani name: ख्रिस्ताचें पुनरुत्थान
Key terms: resurrection, raised_from_dead_resuscitation
Review routing: Human theologian
पुनरुत्थान, never पुनर्जन्म. Must be terminologically distinguished from Luke’s own this-life resuscitation miracles (the widow of Nain’s son, 7:11-17; Jairus’ daughter, 8:49-56), which are reversible and later followed by ordinary death, so Christ’s unique, final, bodily resurrection is never diluted by conflation with those narrative events.
Lordship of Christ
Konkani name: ख्रिस्ताचें प्रभूपण
Key terms: lord, christ_the_lord
Review routing: Human theologian
Luke 2:11’s angelic announcement (‘a Savior… Christ the Lord’) must convey exclusive, supreme Lordship, not one revered figure among Goa’s several temple deities, and must remain consistent with the Romans baseline’s Romans 10:9 confession pattern (येशू प्रभू आसा).
Salvation
Konkani name: तारण
Key terms: salvation, savior, saved, lost
Review routing: Human theologian
Never मुक्ती or मोक्ष. Salvation is reconciliation with a personal God through Christ’s death and resurrection, not release from the rebirth cycle sought through Hindu devotional or ascetic practice. Luke 19:10 is the Gospel’s own summary thesis and must retain this exact distinction.
Redemption (Price-Paid Ransom)
Konkani name: खंडणी (मोल दिवन जोडिल्ली सुटका)
Key terms: redemption
Review routing: Human theologian
Never मुक्ती or मोक्ष. खंडणी preserves the specific ‘ransom-price-paid’ nuance distinct from both bare narrative release (सुटका) and the fuller salvation doctrine (तारण); this distinction must be maintained so Christ’s atoning death is not flattened into a generic release narrative.
High Risk Doctrines
Gospel
Konkani name: सुवार्ता
Key terms: gospel, good news, preach
Review routing: Human theologian
Must be distinguished from ordinary good news and from the Romi Konkani Catholic ‘Vangel’ tradition; सुवार्ता is the Devanagari-register term already established in the Romans baseline and must remain consistent across curricula.
Good News to the Poor and Marginalized
Konkani name: गरीब आनी बाजूक पडिल्ल्या लोकांखातीर सुवार्ता
Key terms: poor, blessed, lost, leprosy, tax collector
Review routing: Human theologian
गरीब in ordinary Konkani names economic poverty only. Without careful catechetical reinforcement, this doctrine could collapse into a purely social-welfare statement, severing it from the fuller biblical ‘poor/lowly-before-God’ (anawim) sense and from the baseline’s grace-versus-merit distinction (कृपा vs. कर्मफळ/पुण्य) — those with no merit to offer God are precisely who receive his favor.
Repentance and Forgiveness of Sins
Konkani name: पश्चाताप आनी पापांची क्षमा
Key terms: repentance, forgiveness of sins, sinner, baptism
Review routing: Human theologian
पश्चाताप must never be rendered as तपश्चर्या/तपस्या (ascetic austerity undertaken to accumulate religious merit or burn off karma), a live and important alternative in regional Hindu religious vocabulary. Forgiveness (पापांची क्षमा) must be granted by a personal God through Christ’s specific work, not an automatic cancellation of impersonal karmic debt.
Prayer and Dependence on God
Konkani name: प्रार्थना आनी देवाचेर आदारून रावप
Key terms: prayer, father, anxiety_dependence, intercession
Review routing: Human theologian
प्रार्थना is also the standard word for Hindu prayer/petition, frequently accompanying ritual पूजा offerings directed at a chosen temple deity. Luke’s uniquely dense concentration of Jesus’ own prayer life and prayer teaching must be anchored consistently as direct, filial address to the one true God as पिता, without ritual mediation through images, priests-as-necessary-intermediaries, or other intercessory figures.
The Kingdom of God Present and Future
Konkani name: देवाचें राज्य — आताचें आनी फुडलें
Key terms: kingdom of God, mustard seed, days of the Son of Man
Review routing: Human theologian
The present-and-future tension (already breaking in through Jesus, yet awaiting future consummation) must be preserved consistently. Given Goa’s own contested colonial and pre-colonial political history, care must be taken that this is never read as a territorial or nationalist political kingdom, distinct from the sharper, more localized Critical risk documented separately for Luke 17:21’s ‘within/among you.‘
The Cost and Joy of Discipleship
Konkani name: शिष्यपणाची किंमत आनी आनंद
Key terms: disciple, take_up_the_cross, joy
Review routing: Human theologian
शिष्य is the precise term for a student within the regionally prominent guru-shishya parampara (teacher-disciple lineage transmission, central to devotional Hinduism and classical arts/knowledge transmission in Goa). Discipleship to Jesus must be distinguished as costly, cross-bearing allegiance to a specific divine-human Lord who died and rose, not the pursuit of technique, enlightenment, or lineage-status from a venerated teacher-figure. The joy of discipleship (आनंद) must likewise not be flattened into an Advaitic bliss-state.
Jesus’ Compassion and Table Fellowship with Sinners
Konkani name: पापी लोकां वांगडा येशूची करुणा आनी सहभोजन
Key terms: compassion, table_fellowship, sinner, tax_collector
Review routing: Human theologian
Directly and deliberately confronts caste-based commensality restrictions historically significant across Goan Hindu caste structures and any lingering Hindu-Catholic communal division — Jesus’ willingness to recline at table with ‘sinners and tax collectors’ enacts the same theological thrust the baseline flags Critical for ‘Unity of Jews and Gentiles.’ करुणा additionally risks collapsing into a generalized, self-cultivated bhakti/Buddhist compassion-virtue rather than Jesus’ own personal, active compassion.
Fulfillment of Prophecy
Konkani name: भविष्यवाणीची पुराय जावप
Key terms: fulfilled, prophecy, scripture, law_and_the_prophets
Review routing: Human theologian
Linear historical fulfillment (OT to NT), never the cyclical cosmic pattern of repeated avatar-descent found in Goan temple devotional narrative. Luke 4:21’s ‘today this Scripture is fulfilled’ is the core passage’s climactic claim and must be read as a decisive, once-for-all historical ‘now,’ not one more manifestation in a recurring cycle.
Inspiration of Scripture
Konkani name: शास्त्राची प्रेरणा
Key terms: scripture, scroll_book, prophet
Review routing: Human theologian
शास्त्र is also the generic Sanskrit-derived word for any authoritative treatise, including Hindu religious/philosophical शास्त्र (Dharmashastra, Vedanta-shastra, Jyotish-shastra). Doctrine of inspiration itself must not collapse into a general reverence for devotional literature; must be anchored to the specific, closed canon of OT-NT Scripture.
Unity of Jews and Gentiles
Konkani name: यहुदी आनी परराष्ट्रीय यांची एकवट
Key terms: gentiles, neighbor, centurion, samaritan
Review routing: Human theologian
Directly challenges caste-based spiritual hierarchy present in Goan Hindu social structure and any lingering Hindu-Catholic communal division. The Good Samaritan’s deliberate redefinition of ‘neighbor’ (शेजारी) beyond in-group boundaries must be preserved, not softened.
Grace
Konkani name: कृपा
Key terms: grace, year_of_the_lords_favor, mercy
Review routing: Human theologian
Unmerited favor directly contradicts a karma-merit worldview. The Jubilee ‘year of the Lord’s favor’ (4:19) is built on this root and risks a cyclical-festival misreading; the Pharisee/tax collector parable (18:9-14) narratively enacts grace-versus-merit and must not be softened.
Faith
Konkani name: विश्वास
Key terms: faith, your_faith_has_saved_you
Review routing: Human theologian
Personal trust in Christ specifically, not generalized devotional reverence (भक्ती) toward any chosen temple deity. The four occurrences of the ‘your faith has saved you’ formula must render identically per the baseline’s cross-document consistency rule.
Universal Sinfulness and Need of Repentance
Konkani name: सगल्या मनशांचें पाप आनी पश्चातापाची गरज
Key terms: sin, sinner, repentance
Review routing: Human theologian
All humanity, regardless of social or ritual status, equally needs repentance before a personal God — this undermines caste-based spiritual hierarchy and must not be softened into ritual impurity or impersonal karmic debt.
The New Covenant and the Lord’s Supper
Konkani name: नवो करार आनी प्रभूचें रात्रीचें जेवण
Key terms: covenant, new_covenant, cup
Review routing: Human theologian
Goan Hindu devotional practice includes prasad — food or drink ritually offered to a deity, then consecrated and shared among worshippers as a vehicle of divine blessing. Luke’s Last Supper superficially resembles this pattern; reviewers must ensure the Lord’s Supper is understood as a unique, once-for-all-instituted remembrance of Christ’s atoning death and covenant inauguration, not one more instance of a cross-religious consecrated-food-sharing pattern, and not a repeatable offering made TO God to secure his favor.
Crucifixion and Atonement
Konkani name: क्रूसार मरण आनी परिहार
Key terms: crucifixion, righteousness
Review routing: Human theologian
The historical, physical instrument and event of Jesus’ execution must be kept concretely historical, not allowed to drift into a purely symbolic/mythic reading; this underlies the entire atonement doctrine complex already treated as Critical for related terms (resurrection, incarnation) in the baseline.
Final Judgment and the Afterlife (Gehenna, Hades, Paradise)
Konkani name: अंतिम न्याय आनी मरणा उपरांतचें जिवीत (नरक, अधोलोक, परादीस)
Key terms: gehenna_hell, hades, paradise, heaven
Review routing: Human theologian
नरक (Gehenna) risks assimilation to the Puranic cyclical, karma-calibrated multi-tiered hell cosmology; अधोलोक (Hades) is deliberately kept distinct as the intermediate realm of the dead; परादीस (Paradise) is a deliberate transliteration chosen over स्वर्ग specifically to avoid the merit-earned, temporary-heaven-within-the-rebirth-cycle reading dominant in Goan Hindu cosmology. All three must be kept terminologically distinct from one another and explicitly distinguished from karmic afterlife frameworks.
Providence
Konkani name: देवाची तरतूद
Key terms: providence, necessity_sayings
Review routing: Human theologian
God’s personal, purposive care, not impersonal fate or karma-law (नशीब/प्रारब्ध). The recurring passion ‘it is necessary’ (δεῖ) sayings are especially vulnerable to a fatalistic reading and must be anchored to God’s personal purposive will fulfilling prophecy.
Worship of God Alone
Konkani name: एकल्या देवाची आराधना
Key terms: worship, most_high
Review routing: Human theologian
Both पूजा (ritual image-worship) and भक्ती (baseline-restricted devotional term) must be avoided for worship due to God/Christ alone; the temptation narrative’s ‘worship the Lord your God and him only shall you serve’ (4:8) requires an explicit exclusivity marker paralleling देव’s baseline treatment.
Medium Risk Doctrines
First-Century Jewish Social and Religious Categories (Pharisee, Sadducee, Scribe)
Konkani name: पयलीशतकांतले यहुदी समाजीक-धर्मीक वर्ग (फारीसी, सदुकी, शास्त्री)
Key terms: pharisee, sadducee, scribe
Review routing: Native speaker review
These are specific first-century Jewish religious-legal parties and must not be mapped onto any Goan caste or community category (e.g., Brahmin ritual-purity concerns) as a rhetorical shortcut, which risks importing unintended communal offense given Goa’s own caste and Hindu-Catholic historical sensitivities.
Baptism as Sign of Repentance
Konkani name: पश्चातापाचें चिन्ह म्हूण बाप्तिस्मा
Key terms: baptism, repentance
Review routing: Native speaker review
Must be distinguished from Hindu ritual bathing for purification (e.g., holy-river bathing, tirtha-snana); John’s baptism signifies repentance and preparation for the Messiah, not ritual removal of impurity through water itself.
Low Risk Doctrines
Witness and Testimony to the Resurrection
Konkani name: पुनरुत्थानाची साक्ष
Key terms: witness
Review routing: Automated review
साक्षी is a straightforwardly juridical-testimonial term with low doctrinal risk in itself; the elevated risk lies in the content witnessed to (bodily resurrection), which is tracked separately under Resurrection of Christ.
Referenced passages