Doctrine Analysis
Doctrine Analysis: 1 Corinthians (English → Korean)
Purpose
This document provides the full doctrine matrix for the 1 Corinthians curriculum, covering every chapter (1–16) from first to last, per PRD Phase 1 full-book-coverage mandate. It is fully consistent with assets/doctrine_risk_registry.json: the same 22 doctrines, the same risk tiers, and the same review routing are used throughout. This document exists to give translators and reviewers the chapter-anchored narrative context behind each registry entry; the registry remains the machine-enforced source of truth for Phase 2 routing.
Core passage: 1 Corinthians 15:1-11 (the resurrection appearances and the received gospel tradition) is the theological anchor of this curriculum, not its scope boundary. Full-book coverage below extends analysis to every chapter.
Risk tier definitions (identical to baseline Romans package and to doctrine_risk_registry.json):
- Critical — Mistranslation alters or destroys essential doctrine. Human theologian review required for every occurrence.
- High — Mistranslation creates significant theological confusion or syncretism risk. Human theologian review required.
- Medium — Mistranslation reduces clarity but preserves essential meaning. Native speaker review recommended.
- Low — Mistranslation causes minor misunderstanding or imprecision. Automated review sufficient.
Part 1 — Full Doctrine Matrix
| # | Doctrine | Korean Doctrine Name | Risk | Supporting Passages (1 Corinthians) | Translation Risk Notes | Review Routing |
|---|---|---|---|---|---|---|
| 1 | Gospel Proclamation and Apostolic Tradition | 복음 전승과 선포 | High | 1:1-9; 3:5-11; 11:2; 15:1-11 | The verbs 전하다/받다 (παραδίδωμι/παραλαμβάνω) describe a fixed, eyewitness-anchored apostolic tradition “received” and “handed down” unchanged (15:3). Must not be rendered so as to suggest an evolving oral folk legend (설화) that accrues embellishment with each retelling. 복음 retains the baseline’s 기복신앙-root caution (its root 복, “fortune/blessing,” must never suggest a forecast of material blessing). | Human theologian |
| 2 | Christian Unity versus Factionalism | 성도의 하나 됨과 분쟁 | High | 1:10-17; 3:1-9; 3:21-23; 11:18-19 | 분쟁 (division) must be taught as loyalty to human leaders (Paul/Apollos/Cephas/Christ-faction) displacing loyalty to Christ himself — a live risk given Korea’s well-documented faction dynamics rooted in regional origin (지역감정), school ties (학연), and family/clan networks (지연, 혈연). Never render with 파당, which implies an organized political faction and understates the relational-loyalty character of the Corinthian problem. | Human theologian |
| 3 | The Cross as Wisdom (contrasted with worldly wisdom) | 십자가의 지혜 | High | 1:18-31; 2:1-16; 3:18-20 | 지혜 must be taught as two categorically different things — human philosophical/rhetorical sophistication versus God’s redemptive wisdom revealed in the cross — never as two degrees of one virtue. Guards against assimilation to Confucian scholarly-wisdom ideals or Buddhist 반야(prajñā)-style cultivated-wisdom concepts. 미련한 것/어리석음 (foolishness) must retain Paul’s deliberately paradoxical, ironic force. | Human theologian |
| 4 | The Cross as the Power of God | 십자가에 나타난 하나님의 능력 | Critical | 1:18; 1:24; 2:4-5 | CRITICAL: 능력 here names the crucified Christ’s saving power (1:18-24), NOT a demonstrative miracle-power display. Korean charismatic church culture’s frequent 능력 emphasis, layered onto Korean shamanism’s foundational claim of a mudang’s spirit-power (영력) to heal or grant fortune through gut ritual, creates acute risk that Paul’s “power hidden in weakness/foolishness” paradox will be flattened into a generic power-encounter narrative. NEVER 영력. | Human theologian |
| 5 | Spiritual Discernment through the Holy Spirit | 성령을 통한 신령한 분별 | High | 2:6-16; 3:1-4 | Same-root caution: established KRV renders πνευματικός as 신령한, yet the baseline forbids the noun 신령 (a generic “divine spirit”) for the Holy Spirit because of mudang spirit-channeling collision. Every occurrence of 신령한 in this doctrine must be explicitly anchored as “of/from 성령,” never as a generic spirit-quality. 육신에 속한 (fleshly) and 육에 속한 사람 (natural/soulish person) must retain the moral, not merely intellectual, force of Paul’s contrast. | Human theologian |
| 6 | The Church and the Believer as God’s Temple | 하나님의 성전 된 교회와 성도 | High | 3:16-17; 6:19-20 | 하나님의 성전 must be taught as God’s Spirit-indwelt presence in the corporate church and the individual believer’s body — not a physical site requiring shamanistic ritual purification (부정을 씻음), and never rendered with 절 (a Buddhist temple), a collision already forbidden for “church” in the baseline. | Human theologian |
| 7 | Apostolic Stewardship and Self-Discipline | 사도의 청지기 직분과 심판 | Medium | 4:1-21; 9:1-27 | 청지기 (steward) is an established, low-collision Korean church term. The chief risk is that human ranking/judgment of ministers — already a live temptation within Korea’s status-and-achievement-conscious culture (출세, chulse) — is read as final, when Paul explicitly reserves final judgment for the Lord’s coming (4:5). Chapter 9’s discussion of apostolic rights (권리), self-control (절제), and the athletic-crown image (관/상) extends this same stewardship doctrine; no new doctrine is introduced here. | Native speaker review |
| 8 | Church Discipline and Holiness | 교회의 권징과 거룩함 | High | 5:1-13; 6:1-11 (lawsuits, as an extension of the unity/holiness concern); 16:22 | 사탄에게 내어주다 (hand over to Satan) must be taught strictly as a formal, redemptive act of the gathered church under Christ’s authority — categorically distinct from Korean folk-shamanistic curse-invocation or exorcism practice (귀신을 부리다, 저주를 내리다) that a mudang might perform against a rival. 음행 (sexual immorality) must retain full moral seriousness before a holy God, never reduced to loss-of-face (체면 손상). 6:1-11’s rebuke of believers suing one another before unbelieving judges is covered under this same discipline-and-holiness doctrine as a further outworking of communal accountability; no new term risk beyond what is already registered. | Human theologian |
| 9 | Sexual Holiness and the Believer’s Body | 몸의 거룩함과 성적 순결 | High | 6:12-20 | 값으로 사신 것이 되었다 (bought with a price) risks resonance with the Korean folk practice of purchasing a protective amulet (부적) or paying a ritual specialist for favor; must be taught as Christ’s own atoning self-gift establishing ownership and Spirit-indwelling, never as a magical fee-for-favor transaction. 몸 (body) here is the individual-body sense; track against Table 3 sense-tracking in the core glossary. | Human theologian |
| 10 | Marriage and Singleness | 결혼과 독신 | High | 7:1-40 | Korean culture retains strong Confucian-rooted marriage-as-filial-duty expectations (marrying to continue family lineage, honor parents, and provide descendants for future ancestor-memorial rites, 제사). Paul’s teaching that singleness is an equally valid, Spirit-given calling (은사, 7:7) runs directly against this pressure and must not be softened toward filial accommodation. 미혼자/독신 (unmarried/single) must never read as a deficient status. | Human theologian |
| 11 | Christian Liberty and Conscience | 그리스도인의 자유와 양심 | High | 8:1-13; 10:23-33 | 권리/자유 (liberty) must always be taught as bounded by love for a weaker brother’s 양심 (conscience) — a morally attuned faculty answerable to God, not merely social face-consciousness (체면) — since Korean social life places heavy weight on group harmony and face-preservation that could distort how “weaker conscience” is understood. | Human theologian |
| 12 | Christian Liberty and Idol Meat | 우상의 제물과 우상숭배 | Critical | 8:1-13; 10:1-22; 10:28 | CRITICAL — the single most pastorally urgent doctrine in the book for Korean readers. 우상에게 바친 음식/제물 (food sacrificed to idols) maps with unusual directness onto the Confucian ancestor-memorial rite (제사, jesa), in which food is ceremonially offered to deceased ancestors before the family eats it; Korean Christians have historically faced, and continue to face, real pressure over jesa participation. Paul’s “table of the Lord” versus “table of demons” contrast (10:21) also maps structurally onto a mudang’s shamanistic gut-ritual offering table (굿상). 10:1-13’s wilderness-generation warnings against idolatry reinforce this same doctrine and are covered here, not as a separate doctrine. Both applications require explicit, non-generic doctrinal differentiation, never left as an abstract ancient-world illustration. | Human theologian |
| 13 | The Lord’s Supper | 주의 만찬(성찬) | Critical | 11:17-34 | CRITICAL: the Lord’s Supper and jesa (제사) are both, in outward form, a ceremonial commemorative meal held “in memory of” someone who has died. The theological content is radically different — the Supper proclaims and gives thanks for the death of the living, risen Lord in corporate worship of God, while jesa historically offers food to a deceased ancestor’s spirit believed present and to be venerated. 기념 (remembrance), 몸과 피 (body and blood), and 몸을 분별하다 (discern the body) each require explicit doctrinal differentiation every time this doctrine is taught, not merely correct vocabulary. | Human theologian |
| 14 | Headship and Order in Worship | 머리 됨과 예배의 질서 | High | 11:2-16 | 머리 (head/headship) risks being over-read through Korea’s strong Confucian household-head (가장) concept of near-absolute domestic authority, flattening Paul’s relational, Christ-patterned, mutually-honoring headship structure (God/Christ, Christ/man, man/woman) into blunt hierarchical domination. 머리를 가리다 (head covering) is primarily a cultural-application question layered on top of this doctrinal core. | Human theologian |
| 15 | Spiritual Gifts and the Body of Christ | 은사와 그리스도의 몸 | High | 12:1-31 | 은사 must never be framed as a shaman’s spirit-power (영력) sought for personal display, a risk Korean charismatic church leaders have themselves flagged. Positively, 그리스도의 몸 (body of Christ) as organic unity-in-diversity helps correct, rather than reinforce, the baseline’s noted risk of over-reading unity through Korea’s ethnic-nationalist 단일민족 or blood-lineage (혈통) framing. 신령한 것 (spiritual things, 12:1) carries the same 신령-root caution flagged under doctrine #5. | Human theologian |
| 16 | Love as the Greater Way | 더 큰 길인 사랑 | Critical | 13:1-13 | CRITICAL: Korean 사랑 (love) is a broad everyday word; the specific collision risk is collapse into 정 (jeong), a distinctively Korean relational-attachment concept describing a bond accumulated through shared time and history. Agape in this chapter is commanded, willed, chosen, and unconditional — not dependent on accumulated relational history the way 정 is — and this distinction must be taught explicitly, alongside a lower-priority caution against reducing 사랑 to Buddhist compassion (자비). | Human theologian |
| 17 | Tongues, Prophecy, and Order in Worship | 방언과 예언, 예배의 질서 | High | 14:1-40 | 방언 (tongues) carries elevated collision risk given Korean Pentecostal/charismatic tradition’s significant prominence for this gift; Paul’s corrective balance (intelligible edification over uninterpreted ecstatic display) mirrors the baseline’s already-flagged 능력/영력 display-versus-substance caution (doctrine #4) and must be taught with equal clarity here. 질서 (order) has a distant, positive family resemblance to Confucian ritual-propriety (예) — note the resemblance but do not import 예’s rule-based framing. | Human theologian |
| 18 | The Resurrection of Christ | 그리스도의 부활 | Critical | 15:1-11 (core passage) | CRITICAL: ὤφθη (“he appeared,” 15:5-8, rendered 보이시다) underlies the entire eyewitness argument and must be taught as a bodily, historical, multiply-attested appearance — categorically distinct from Korean shamanistic and ancestor-veneration culture’s widely reported claims of ancestor-spirit or deity “appearances” (조상님이 보이셨다) during gut rituals, jesa rites, or dreams. 전하다 (handed down) must retain fixed, eyewitness-anchored apostolic tradition, not evolving folk legend. 우리 죄를 위하여 죽으시다 (died for our sins) must preserve the substitutionary ὑπέρ force, not flatten to generic “because of.” 성경대로 (according to the scriptures) is historical fulfillment, not fortune-prediction (점, 사주팔자) coming true. This is the single most important cultural-collision point in the core passage. | Human theologian |
| 19 | The Resurrection of Believers | 성도의 부활 | Critical | 15:12-58 | CRITICAL: 부활 must NEVER be rendered with 환생 (rebirth) or 윤회 (the reincarnation cycle). 신령한 몸 (spiritual body) carries the same 신령-root caution as doctrine #5 and must not be read as a disembodied ghost-state echoing folk notions of a lingering ancestor-spirit (귀신), but as a real, transformed, imperishable physical body (versus 육의 몸, natural body). 잠들다 (fallen asleep, as a death-euphemism) must retain hope-laden resurrection expectation, distinct from folk belief in an actively lingering ancestor spirit requiring ongoing jesa veneration. 마지막 아담 (last Adam) requires historical, federal-headship framing, not mythological framing. | Human theologian |
| 20 | Exclusive Devotion to Christ and Solemn Warning | 주를 향한 전적 사랑과 저주 선언 | High | 16:22 | 저주 (anathema/accursed) carries live collision risk with Korean folk-shamanistic curse practice (저주를 내리다, invoking spirits or using amulets/incantations against a rival); must be taught as a solemn apostolic/covenantal pronouncement of exclusion for rejecting Christ’s lordship, categorically different from occult curse-working. 마라나타 (Maranatha) is preserved as a transliteration per the 아빠/abba precedent. | Human theologian |
| 21 | Generosity and Church Partnership | 연보와 교회의 협력 | Low | 16:1-4 | 연금/모금 (collection) is standard low-risk vocabulary for practical instruction regarding giving to the Jerusalem church; minor risk only of reducing this to a secular fundraising drive rather than an act of Christian love and inter-church partnership. | Automated review |
| 22 | Christian Fellowship and Greeting | 성도의 교제와 문안 | Low | 16:15-20 | 거룩한 입맞춤 (holy kiss) is primarily a cultural-distance/application note — Korean greeting customs do not include kissing — rather than a doctrinal-collision risk; underlying 교제 (fellowship) concept is already low-risk per the baseline. | Automated review |
Matrix totals (must match doctrine_risk_registry.json risk_summary): Critical = 6, High = 13, Medium = 1, Low = 2. Total requiring theologian review = 19. Total requiring native speaker review = 1. Total automated-only = 2.
Part 2 — Chapter-by-Chapter Coverage
Every chapter of 1 Corinthians is walked through below to satisfy full-book-coverage requirements. Chapters or sections that introduce no doctrine beyond one already anchored elsewhere are explicitly marked “reviewed — no new doctrine” rather than silently omitted.
Chapter 1 (1:1-9, 1:10-17, 1:18-31)
- 1:1-9 — Opening greeting and thanksgiving; introduces Doctrine #1 (Gospel Proclamation and Apostolic Tradition) via Paul’s apostolic self-identification and the Corinthians’ calling (부르심을 받은, baseline term reused). Reviewed — baseline calling doctrine applies without modification.
- 1:10-17 — Doctrine #2 (Christian Unity versus Factionalism): the Paul/Apollos/Cephas/Christ divisions.
- 1:18-31 — Doctrine #3 (The Cross as Wisdom) and Doctrine #4 (The Cross as the Power of God, Critical): 1:18 and 1:24 are the doctrine’s textual anchor.
Chapter 2 (2:1-5, 2:6-16)
- 2:1-5 — Continues Doctrine #4 (Power of God), Paul’s preaching “not with plausible words of wisdom but in demonstration of the Spirit and of power.”
- 2:6-16 — Doctrine #5 (Spiritual Discernment through the Holy Spirit); first major occurrence of 신령한 requiring the same-root caution.
Chapter 3 (3:1-9, 3:10-15, 3:16-17, 3:18-23)
- 3:1-4 — Continues Doctrine #5 (fleshly/carnal contrast, 육신에 속한).
- 3:1-9, 3:18-23 — Continues Doctrine #2 (Unity versus Factionalism), “I am of Paul… of Apollos.”
- 3:10-15 — Reviewed — foundational-building/judgment imagery extends Doctrine #7 (Apostolic Stewardship); no new doctrine.
- 3:16-17 — Doctrine #6 (The Church as God’s Temple).
Chapter 4 (4:1-21)
- Doctrine #7 (Apostolic Stewardship and Self-Discipline, Medium): stewards of the mysteries of God, human judgment versus the Lord’s judgment, fatherly appeal. Reviewed in full; no additional new doctrine introduced beyond stewardship already registered.
Chapter 5 (5:1-13)
- Doctrine #8 (Church Discipline and Holiness): the incestuous-relationship case, handing over to Satan, the leaven/unleavened bread image, “do not even eat with such a one.”
Chapter 6 (6:1-11, 6:12-20)
- 6:1-11 — Reviewed as an extension of Doctrine #8 (Church Discipline and Holiness): believers suing one another before unbelieving judges is a further outworking of the same communal-holiness concern; no distinct new doctrine or term risk.
- 6:12-20 — Doctrine #9 (Sexual Holiness and the Believer’s Body), overlapping with Doctrine #6 (Temple of God) via 6:19-20.
Chapter 7 (7:1-40)
- Doctrine #10 (Marriage and Singleness) in its entirety: marriage duties, celibacy, divorce and desertion, the “gift” (은사) of singleness, virgins, widows remarrying “only in the Lord.”
Chapter 8 (8:1-13)
- Doctrine #11 (Christian Liberty and Conscience) and Doctrine #12 (Christian Liberty and Idol Meat, Critical): knowledge versus love, the weaker brother’s conscience, food offered to idols.
Chapter 9 (9:1-27)
- Reviewed as an extension of Doctrine #7 (Apostolic Stewardship and Self-Discipline): Paul’s defense of, and voluntary relinquishment of, his apostolic rights (권리), the athletic self-control (절제) and crown (관/상) imagery. No new doctrine introduced; already captured under Medium-risk stewardship doctrine.
Chapter 10 (10:1-13, 10:14-22, 10:23-33)
- 10:1-13 — Reviewed as continuing Doctrine #12 (Idol Meat and Idolatry): the wilderness generation’s idolatry as a warning example. Covered under the Critical idol-meat/idolatry doctrine, not a separate entry.
- 10:14-22 — Doctrine #12 continues: “table of the Lord” versus “table of demons” (주의 상/잔), the sharpest single collision point with shamanistic gut-ritual offering tables.
- 10:23-33 — Doctrine #11 (Christian Liberty and Conscience) resumes: “all things are lawful, but not all things build up.”
Chapter 11 (11:2-16, 11:17-34)
- 11:2-16 — Doctrine #14 (Headship and Order in Worship).
- 11:17-34 — Doctrine #13 (The Lord’s Supper, Critical): institution narrative, unworthy participation, discerning the body.
Chapter 12 (12:1-31)
- Doctrine #15 (Spiritual Gifts and the Body of Christ): diversity of gifts, one Spirit, the body-of-Christ metaphor, “so it is with Christ.”
Chapter 13 (13:1-13)
- Doctrine #16 (Love as the Greater Way, Critical): the love hymn, in its entirety, positioned deliberately between the spiritual-gifts chapters (12 and 14).
Chapter 14 (14:1-40)
- Doctrine #17 (Tongues, Prophecy, and Order in Worship): tongues versus prophecy, interpretation, orderly worship, “let all things be done decently and in order.”
Chapter 15 (15:1-11, 15:12-58)
- 15:1-11 (core passage) — Doctrine #18 (The Resurrection of Christ, Critical), and Doctrine #1 (Gospel Proclamation and Apostolic Tradition) resumes at full strength: the received gospel, Christ’s death “for our sins according to the Scriptures,” burial, resurrection “on the third day according to the Scriptures,” and the enumerated eyewitness appearances (ὤφθη) culminating in Paul himself, “as to one untimely born.”
- 15:12-58 — Doctrine #19 (The Resurrection of Believers, Critical): the consequences if there is no resurrection, the resurrection body, the last Adam, victory over death.
Chapter 16 (16:1-4, 16:5-14, 16:15-20, 16:21-24)
- 16:1-4 — Doctrine #21 (Generosity and Church Partnership, Low).
- 16:5-14 — Reviewed — Paul’s travel plans and commendation of Timothy; no new doctrine, standard low-risk narrative/logistical content.
- 16:15-20 — Doctrine #22 (Christian Fellowship and Greeting, Low).
- 16:21-24 (esp. 16:22) — Doctrine #20 (Exclusive Devotion to Christ and Solemn Warning, High): “If anyone has no love for the Lord, let him be accursed. Maranatha.”
Part 3 — Core Passage Focus: 1 Corinthians 15:1-11
As the theological anchor of this curriculum, 15:1-11 carries the highest concentration of Critical-tier doctrine in the book:
- Gospel Proclamation and Apostolic Tradition (High) — vv.1-3a: “the gospel… which you received… in which you stand… by which you are being saved… I delivered to you as of first importance what I also received.”
- The Resurrection of Christ (Critical) — vv.3b-8: Christ died for our sins according to the Scriptures, was buried, was raised on the third day according to the Scriptures, and appeared (ὤφθη) to Cephas, the Twelve, more than five hundred brothers, James, all the apostles, and Paul himself.
- Grace (Critical, baseline term) — v.10: “But by the grace of God I am what I am” — the passage’s single highest-stakes statement of 은혜, requiring the same non-transactional, non-기복신앙 safeguard documented in the baseline.
Every occurrence of 보이시다 (appeared), 전하다 (delivered/received), 성경대로 (according to the Scriptures), and 은혜 (grace) within this passage requires mandatory human theologian review per the escalation rules inherited from the baseline 12_ai_translation_requirements.md and extended by the 1 Corinthians doctrine_risk_registry.json.
Part 4 — Consistency Confirmation
This document’s doctrine set, risk tiers, and review routing are identical to assets/doctrine_risk_registry.json (version 1, generated 2026-07-27). No doctrine, risk tier, or routing decision introduced here contradicts that registry or the baseline Romans doctrine_risk_registry.json. Terminology referenced throughout follows analysis/08_core_glossary.md and, where applicable, the baseline translation_memory.json.
Load this document alongside assets/doctrine_risk_registry.json, assets/translation_memory.json, assets/bible_term_registry.json, and analysis/08_core_glossary.md for all Phase 2 planning and segment translation of 1 Corinthians.
Critical Risk Doctrines
The Cross as the Power of God
Korean name: 십자가에 나타난 하나님의 능력
Key terms: power_of_god, cross
Review routing: Human theologian
CRITICAL: 능력 here is the crucified Christ’s saving power (1:18-24), not a demonstrative miracle-power display. Korean charismatic church culture’s frequent 능력 emphasis, combined with Korean shamanism’s foundational claim of a mudang’s spirit-power (영력) to heal or grant fortune through gut ritual, creates high risk that this specific ‘power in weakness/foolishness’ paradox will be flattened into a generic power-encounter narrative.
Christian Liberty and Idol Meat
Korean name: 우상의 제물과 우상숭배
Key terms: food_sacrificed_to_idols, idol, idolatry, table_of_the_lord, cup_of_the_lord
Review routing: Human theologian
CRITICAL — the single most pastorally urgent doctrine in the book for Korean readers: εἰδωλόθυτα (food sacrificed to idols) maps with unusual directness onto the Confucian ancestor-memorial rite (제사, jesa), in which food is ceremonially offered to deceased ancestors before the family eats it; Korean Christians have historically faced, and continue to face, real pressure over jesa participation. Paul’s ‘table of the Lord’ versus ‘table of demons’ contrast (10:21) also maps structurally onto a mudang’s shamanistic gut-ritual offering table (굿상). Both applications must be taught with explicit, non-generic doctrinal differentiation, not left as an abstract ancient-world illustration.
The Lord’s Supper
Korean name: 주의 만찬(성찬)
Key terms: lords_supper, body_and_blood, remembrance, discern_the_body, unworthily
Review routing: Human theologian
CRITICAL: the Lord’s Supper and jesa (제사) are both, in outward form, a ceremonial commemorative meal ‘in memory of’ someone who has died. The theological content is radically different — the Supper proclaims and gives thanks for the death of the living, risen Lord in corporate worship of God, while jesa historically offers food to a deceased ancestor’s spirit believed present and to be venerated. This formal similarity requires explicit doctrinal differentiation every time the doctrine is taught, not merely correct vocabulary.
Love as the Greater Way
Korean name: 더 큰 길인 사랑
Key terms: love, envy, patience
Review routing: Human theologian
CRITICAL: Korean 사랑 (love) is a broad everyday word; the specific collision risk is collapse into 정 (jeong), a distinctively Korean relational-attachment concept describing a bond accumulated through shared time and history. Agape in this chapter is commanded, willed, chosen, and unconditional — not dependent on accumulated relational history the way 정 is — and this distinction must be taught explicitly, alongside a lower-priority caution against reducing 사랑 to Buddhist compassion (자비).
The Resurrection of Christ
Korean name: 그리스도의 부활
Key terms: resurrection, eyewitness_appearance, died_for_our_sins, according_to_the_scriptures, handed_down_tradition
Review routing: Human theologian
CRITICAL: ὤφθη (‘he appeared,’ 15:5-8) underlies the entire eyewitness argument and must be taught as a bodily, historical, multiply-attested appearance — categorically distinct from Korean shamanistic and ancestor-veneration culture’s widely reported claims of ancestor-spirit or deity ‘appearances’ (조상님이 보이셨다) during gut rituals, jesa rites, or dreams. This is the single most important cultural-collision point in the core passage.
The Resurrection of Believers
Korean name: 성도의 부활
Key terms: resurrection, spiritual_body, natural_body, last_adam, fallen_asleep, sting_of_death, victory, corruptible_incorruptible
Review routing: Human theologian
부활 must NEVER be rendered with 환생 (rebirth) or 윤회 (the reincarnation cycle); 신령한 몸 (spiritual body) carries the same 신령-root caution as elsewhere and must not be read as a disembodied ghost-state echoing folk notions of a lingering ancestor-spirit (귀신), but as a real, transformed, imperishable physical body. 잠들다 (fallen asleep, as a death-euphemism) must retain hope-laden resurrection expectation, distinct from folk-belief in an actively lingering ancestor spirit requiring ongoing jesa veneration.
High Risk Doctrines
Gospel Proclamation and Apostolic Tradition
Korean name: 복음 전승과 선포
Key terms: gospel, handed_down_tradition, according_to_the_scriptures
Review routing: Human theologian
παρέδωκα/παρελάβετε (전하다/받다) describe a fixed, eyewitness-anchored apostolic tradition. Korean readers must not treat this ‘received/delivered’ tradition-language as an evolving oral folk legend (설화) that grows with retelling, nor treat 복음 (gospel) as a forecast of material blessing per the baseline’s 기복신앙 root-caution.
Christian Unity versus Factionalism
Korean name: 성도의 하나 됨과 분쟁
Key terms: division_schism, strife, boast
Review routing: Human theologian
분쟁 (division) must be taught as loyalty to personalities (Paul/Apollos/Cephas) replacing loyalty to Christ, a live risk given Korea’s well-documented faction dynamics organized around regional origin (지역감정), school ties (학연), and family/clan networks (지연, 혈연); the church must not become another arena for these existing social-loyalty patterns.
The Cross as Wisdom (contrasted with worldly wisdom)
Korean name: 십자가의 지혜
Key terms: wisdom, foolishness, cross, mystery
Review routing: Human theologian
지혜 (wisdom) must be taught as two categorically different things — human philosophical/rhetorical sophistication versus God’s redemptive wisdom revealed in the cross — not two degrees of one virtue; this guards against assimilation to Confucian scholarly-wisdom ideals or Buddhist 반야(prajñā)-wisdom concepts that suggest wisdom as a cultivated human attainment.
Spiritual Discernment through the Holy Spirit
Korean name: 성령을 통한 신령한 분별
Key terms: spiritual_adjective, mind_of_christ, fleshly, natural_person
Review routing: Human theologian
HIGH — special same-root caution: established KRV renders πνευματικός as 신령한, yet the baseline forbids the noun 신령 (a generic ‘divine spirit’) as a Holy Spirit rendering because of shamanistic mudang-channeling collision. Every occurrence of 신령한 in this doctrine must be explicitly taught as ‘from/of 성령,’ never as a generic spirit-quality.
The Church and the Believer as God’s Temple
Korean name: 하나님의 성전 된 교회와 성도
Key terms: temple_of_god, holy, body
Review routing: Human theologian
하나님의 성전 must be taught as God’s Spirit-indwelt presence in the corporate church and individual believer’s body, not a physical location requiring ritual purification rites (부정을 씻음) as in shamanistic practice, nor a Buddhist temple (절) — a collision already flagged for ‘church’ in the baseline.
Church Discipline and Holiness
Korean name: 교회의 권징과 거룩함
Key terms: sexual_immorality, hand_over_to_satan, leaven, anathema
Review routing: Human theologian
παραδοῦναι τῷ Σατανᾷ (hand over to Satan) must be taught strictly as a formal, redemptive act of the gathered church under Christ’s authority — categorically distinct from Korean folk-shamanistic curse-invocation or exorcism practice (귀신을 부리다, 저주를 내리다) that a mudang might perform against a rival; 음행 (sexual immorality) must retain full moral seriousness before a holy God, not reduce to loss-of-face (체면 손상); 저주 (anathema) carries the same occult-curse collision risk and must be taught as a solemn covenantal pronouncement, not magical incantation.
Sexual Holiness and the Believer’s Body
Korean name: 몸의 거룩함과 성적 순결
Key terms: body, temple_of_god, bought_with_a_price
Review routing: Human theologian
값으로 사신 것이 되었다 (bought with a price) risks resonance with the Korean folk practice of purchasing protective amulets (부적) or paying a ritual specialist for favor; this must be taught as Christ’s own atoning self-gift establishing ownership and indwelling by 성령, not a magical fee-for-favor transaction.
Marriage and Singleness
Korean name: 결혼과 독신
Key terms: marriage, virgin, unmarried, divorce, spiritual_gifts
Review routing: Human theologian
Korean culture retains strong Confucian-rooted marriage-as-filial-duty expectations (marrying to continue the family lineage, honor parents, and provide descendants for future ancestor-memorial rites); Paul’s teaching that singleness is an equally valid, Spirit-given calling (은사, 7:7) runs directly against this pressure and must not be softened to accommodate filial expectation.
Christian Liberty and Conscience
Korean name: 그리스도인의 자유와 양심
Key terms: knowledge, right_liberty, conscience, stumbling_block
Review routing: Human theologian
권리/자유 (liberty) must always be taught as bounded by love for a weaker brother’s 양심 (conscience), a morally attuned faculty answerable to God — not merely social face-consciousness (체면) — since Korean social life places heavy weight on group harmony and face-preservation that could distort how ‘weaker conscience’ is understood.
Headship and Order in Worship
Korean name: 머리 됨과 예배의 질서
Key terms: head_headship, cover_the_head
Review routing: Human theologian
머리 (head/headship) risks being over-read through Korea’s strong Confucian household-head (가장) concept of near-absolute domestic authority, flattening Paul’s relational, Christ-patterned, mutually-honoring headship structure (God/Christ, Christ/man, man/woman) into blunt hierarchical domination.
Spiritual Gifts and the Body of Christ
Korean name: 은사와 그리스도의 몸
Key terms: spiritual_gifts, spiritual_things, body_of_christ, member_limb, varieties
Review routing: Human theologian
은사 must never be framed as a shaman’s spirit-power (영력) sought for personal display, a risk Korean charismatic church leaders have themselves flagged; positively, 그리스도의 몸 (body of Christ) as organic unity-in-diversity helps correct, rather than reinforce, the baseline’s noted risk of over-reading unity through Korea’s ethnic-nationalist 단일민족 or blood-lineage (혈통) framing.
Tongues, Prophecy, and Order in Worship
Korean name: 방언과 예언, 예배의 질서
Key terms: tongues, prophecy, interpretation, order, building_up
Review routing: Human theologian
방언 (tongues) carries elevated collision risk given Korean Pentecostal/charismatic tradition’s significant prominence for this gift; Paul’s corrective balance (intelligible edification over uninterpreted ecstatic display) mirrors the baseline’s already-flagged 능력/영력 display-versus-substance caution and must be taught with equal clarity here.
Exclusive Devotion to Christ and Solemn Warning
Korean name: 주를 향한 전적 사랑과 저주 선언
Key terms: anathema, maranatha
Review routing: Human theologian
저주 (anathema/accursed) carries live collision risk with Korean folk-shamanistic curse practice (저주를 내리다, invoking spirits or using amulets/incantations against a rival); this must be taught as a solemn apostolic/covenantal pronouncement of exclusion for rejecting Christ’s lordship, categorically different from occult curse-working.
Medium Risk Doctrines
Apostolic Stewardship and Self-Discipline
Korean name: 사도의 청지기 직분과 심판
Key terms: steward, judge, self_control, crown, right_liberty
Review routing: Native speaker review
청지기 (steward) is an established, low-collision Korean church term; the primary risk is milder — that human judgment/ranking of ministers (already a live temptation in Korea’s status-and-achievement-conscious culture, 출세 chulse) is read as final, when Paul reserves final judgment for the Lord’s coming.
Low Risk Doctrines
Generosity and Church Partnership
Korean name: 연보와 교회의 협력
Key terms: collection
Review routing: Automated review
연금/모금 (collection) is standard low-risk vocabulary for a practical instruction regarding giving to the Jerusalem church; minor risk only of reducing this to a secular fundraising drive rather than an act of Christian love and partnership.
Christian Fellowship and Greeting
Korean name: 성도의 교제와 문안
Key terms: fellowship, holy_kiss
Review routing: Automated review
거룩한 입맞춤 (holy kiss) is primarily a cultural-distance/application note — Korean greeting customs do not include kissing — rather than a doctrinal-collision risk; the underlying 교제 (fellowship) concept is already low-risk per the baseline.
Referenced passages