Doctrine Analysis

Romans — Full Doctrine Matrix

TRI Phase 1, Step 4 — Doctrine Analysis (Oromo Language Package, first baseline)

This document maps all ten mandated doctrines onto their full textual footprint across every chapter of Romans (1–16), cross-referenced against the term renderings in 08_core_glossary.md and the tier assignments already locked in assets/doctrine_risk_registry.json. Risk levels and doctrine set below are identical to the registry; nothing is re-tiered here. This file adds the chapter-by-chapter granularity the registry summarizes, plus explicit “reviewed — no new doctrinal load” notes for chapters/sections that do not introduce new doctrinal material, per the full-book-coverage mandate.

Review routing key (unchanged from registry): Critical → human theologian; High → human theologian; Medium → native speaker; Low → automated.

1. Doctrine Summary Matrix

Doctrine	Risk Level	Review Routing	Key Oromo Terms Implicated
Justification by Faith	Critical	human theologian	qajeelchuu/qajeelfama (#51), qajeelummaa Waaqayyoo (#36), amantii (#26)
Grace and Salvation by Faith Alone	Critical	human theologian	ayyaana (#5), fayyina/fayyisuu (#35), hojii seeraa (#50)
Election and the Sovereignty of God	Critical	human theologian	filannoo/filatamaa (#76), duraan beeku/murteessuu (#72), jabeessuu garaa (#78)
Sanctification and Life in the Spirit	Critical	human theologian	Hafuura Qulqulluu (#4, #68), qulqullina (#67), haaromsa sammuu (#91)
The Future of Israel	Critical	human theologian	Israaʼel (#75), hambaa (#80), Israaʼel guutuun ni fayya (#88)
Original Sin and Universal Guilt	High	human theologian	cubbuu (#49), Addaam (#59), murtii balleessaa (#58)
Union with Christ	High	human theologian	Kiristoos wajjin… (#61), garba cubbuu/qajeelummaa (#63), namummaa dulloomaa (#62)
The Law and Its Purpose	High	human theologian	seera (#45), seera Musee, seera cubbuu/sammuu (#66), guutuu seeraa (#95)
The Gospel as the Power of God for Salvation	High	human theologian	wangeela (#10), humna Waaqayyoo (#34), fayyina (#35)
Christian Living and Unity in the Church	High	human theologian	mootummaa Waaqayyoo (#97), taayitaa (#94), aarsaa jiraataa (#90)

2. Chapter-by-Chapter Doctrine Coverage

Romans 1 (core passage: 1:1–17; full chapter 1:1–32)

Doctrine	Passages	Risk	Translation Risk Description	Routing
The Gospel as the Power of God for Salvation	1:1, 1:9, 1:16-17	High	Opening thesis. Wangeela (#10) must retain technical weight, not flatten to generic “good news.” Fayyina/fayyisuu (#35) roots in physical healing in ordinary Oromo — must be taught with full forensic-relational-eschatological scope from the very first lesson, since this is the doctrine’s textual anchor for the whole curriculum. Humna Waaqayyoo (#34) must be tied explicitly to fayyina, not left as generic force.	human theologian
Justification by Faith	1:17	Critical	”The righteous shall live by faith” (1:17) is the letter’s programmatic verse and the FIRST occurrence of qajeelummaa Waaqayyoo (#36) and the dikaios root (#38). Because Oromo qajeelummaa is primarily an ethical-behavioral term (“uprightness/honesty”), the forensic sense must be established with maximum care at this very first occurrence, since every later occurrence in ch. 3–5 will build on this initial framing.	human theologian
Original Sin and Universal Guilt	1:18-32	High	The catalogue of universal idolatry and vice (1:18-32) establishes humanity’s guilt prior to the Adam-typology argument of ch. 5; Waaqa tuffachuu / jal’ina (#40) and cubbuu (#49) must be read as describing the condition of ALL humanity (“ormaa” and beyond), not a specific outgroup — risk of Oromo hearers externalizing this catalogue onto other ethnic/religious groups rather than hearing it as a universal indictment.	human theologian
— (Election, Sanctification, Israel, Union, Law, Christian Living)	—	—	No new doctrinal load in ch. 1 beyond the above three; reviewed — no additional doctrine-bearing material.	—

Notable ch.1 terms with independent Critical/High risk feeding multiple doctrines: Waaqayyo (#1, Critical — Waaqeffannaa sky-deity collision, foundational to every doctrine downstream), Hafuura / Hafuura Qulqulluu (#4, #19, Critical — spirit-possession collision, first occurrence at 1:4), ayyaana (#5, Critical — grace/guardian-spirit collision, first occurrence at 1:5), paradidōmi “gave over” (#44, High — judicial abandonment in the wrath sequence, feeds Original Sin doctrine).

Romans 2

Doctrine	Passages	Risk	Translation Risk Description	Routing
The Law and Its Purpose	2:12-29	High	First sustained nomos discussion: law heard (2:13), law of conscience for Gentiles (2:14-15), Mosaic law and circumcision (2:17-29). Seera (#45) as the flat everyday civil-law word cannot itself distinguish “law written on the heart” from “the law of Moses” from “the law as a whole moral standard” — modifiers must be supplied at each sub-sense or Oromo hearers will import a single flat legal-code concept across all three.	human theologian
Original Sin and Universal Guilt	2:1-16 (esp. 2:1, 2:5, 2:12)	High	Universal accountability under judgment extended to the moralizing hearer as well (“you who judge… do the same things”); reinforces that guilt is truly universal, including the self-righteous — must not be read as guilt applying only to the “obviously wicked” catalogued in ch.1.	human theologian
— (all others)	—	—	Circumcision (#46 dhagna qabaa, Medium) and conscience (#47 qalbii, Medium) are load-bearing lexical items here but do not introduce new doctrines beyond Law/Original-Sin already covered; reviewed.	—

Romans 3

Doctrine	Passages	Risk	Translation Risk Description	Routing
Original Sin and Universal Guilt	3:9-20, 23	High	”There is no one righteous… all have sinned” — the letter’s clearest universal-guilt summary statement. Cubbuu (#49) as ordinary moral wrongdoing under-conveys the totality claim (“all,” “none”) unless explicitly reinforced; sets up the ch.5 Adam-federal-headship argument.	human theologian
Justification by Faith	3:20-26, 28	Critical	Doctrinal center of the chapter: “justified by faith apart from works of the law” (3:28). Qajeelchuu/qajeelfama (#51) is the single highest-stakes rendering in the letter — natural Oromo sense of “straighten/correct” risks hearers understanding justification as the START of a moral-improvement process rather than a completed forensic verdict. Must be sustained-taught in explicit contrast to qulqullina (sanctification, #67) at every occurrence in this chapter.	human theologian
Grace and Salvation by Faith Alone	3:24	Critical	”Justified freely by his grace” — ayyaana (#5) and qajeelfama (#51) co-occur for the first time, doubling the collision risk (guardian-spirit force + moral-correction verb) in a single clause. Also first occurrence of hilastērion (#52, propitiation, Critical — no Oromo cultural/lexical equivalent for the mercy-seat/substitution concept) and apolytrōsis (#54, redemption, High — must connect to the slavery theme, #8/#63, and blood/#53).	human theologian
The Law and Its Purpose	3:19-20, 31	High	”Works of the law” (#50 hojii seeraa) set in explicit contrast to faith (#26 amantii); 3:31 (“do we then nullify the law?”) anticipates ch.7’s more extended treatment — the law’s continuing validity vs. its inability to justify must be held together.	human theologian
— (Election, Sanctification, Israel, Union, Christian Living)	—	—	Reviewed — no new doctrinal load beyond above.	—

Romans 4

Doctrine	Passages	Risk	Translation Risk Description	Routing
Justification by Faith	4:1-8, 22-25	Critical	Abraham as the paradigm case: righteousness “credited” (#55 logizomai, High — accounting/crediting sense, not “transformed into”) apart from works, prior to circumcision. This is the chapter’s central exhibit for imputation underlying qajeelfama (#51); must preserve the crediting-metaphor precisely, since Oromo readers may otherwise hear “counted as righteous” as merely “considered a good person.”	human theologian
Grace and Salvation by Faith Alone	4:4-5, 16	Critical	Wages (#64 mindaa, earned) vs. free gift (grace, #5 ayyaana) contrast is the chapter’s structuring metaphor; “by grace… to all the offspring” (4:16) — must keep ayyaana relationally personal, not fate/ritual-force flavored, precisely where the wages-contrast makes the unmerited-favor point sharpest.	human theologian
The Law and Its Purpose	4:13-15	High	”The law brings wrath… where there is no law there is no transgression” — a distinct, more negative nomos (#45) function (law as what makes sin count as transgression) that must not be confused with the positive Torah-identity sense used elsewhere; requires modifier disambiguation.	human theologian
— (all others)	—	—	Reviewed — no new doctrinal load. Promise (#56 abdii waadaa, Low-Medium) reserved for divine covenant-promise terminology used here for the first time; feeds Future-of-Israel doctrine later (ch.9-11) but introduces no new risk in ch.4 itself.	—

Romans 5

Doctrine	Passages	Risk	Translation Risk Description	Routing
Justification by Faith	5:1, 5:16-19	Critical	”Having been justified… we have peace with God” (5:1) — qajeelfama (#51) now paired with eirēnē (#24 nagaa), which must be taught as objective reconciled legal status, not subjective calm. 5:16-19 uses katakrima (#58 murtii balleessaa, High) as the precise forensic antonym of justification, reinforcing the courtroom framework central to this doctrine.	human theologian
Original Sin and Universal Guilt	5:12-19	High	The chapter’s climax: Adam-typology (#59) — “in Adam all sinned/died.” Federal headship (one man’s act determining the guilt-status of the entire race prior to personal wrongdoing) has NO parallel in Oromo customary individual/lineage-based legal thought. This is the doctrine’s single most load-bearing passage in the whole book and requires extensive non-lexical teaching beyond any glossary rendering.	human theologian
Grace and Salvation by Faith Alone	5:1-2, 15-17, 20-21	Critical	Grace (#5 ayyaana) explicitly contrasted with, and shown to abound beyond, Adam’s trespass and the law’s multiplication of sin (5:20) — this “grace much more abounds” argument is uniquely vulnerable to being heard through the ayyaana-as-guardian-spirit lens as a competing spiritual force rather than God’s superabounding unmerited favor.	human theologian
— (Union with Christ, seeds only)	5:1 (“through our Lord Jesus Christ, through whom…”)	—	Anticipates but does not yet deploy the σύν-Christō compounds (#61); full Union-with-Christ doctrinal load begins ch.6. Reviewed here as preparatory only.	—

Romans 6

Doctrine	Passages	Risk	Translation Risk Description	Routing
Union with Christ	6:1-11, 6:23; 7:4 (forward link)	High	The chapter’s central argument runs entirely on σύν-Christō compounds (co-crucified, co-buried, co-raised, #61) which Oromo can only render phrasally (“Kiristoos wajjin du’ne,” “Kiristoos wajjin kaane,” etc.). Any inconsistency in applying the fixed “Kiristoos wajjin…” collocation across 6:1-11 fragments the doctrine’s tight grammatical/theological cohesion into loosely related statements. Baptism (#60 cuuphaa, Low) is the concrete ritual anchor for this union-language and must be kept linked to it.	human theologian
Sanctification and Life in the Spirit	6:1-14, 19, 22	Critical	”Shall we go on sinning…? By no means” — the chapter establishes sanctification (#67 qulqullina) as the necessary, though distinct, outworking of union with Christ and justification. Must be kept lexically and doctrinally separate from qajeelfama (justification, #51) despite superficial semantic proximity in Oromo (“becoming right” vs. “being made holy”), or hearers will collapse the two into one undifferentiated process.	human theologian
Original Sin and Universal Guilt / Grace	6:16-20, 6:23	High	Doulos hamartias/dikaiosynēs (#63, “slave of sin/slave of righteousness”) frames ALL humanity — believer and unbeliever alike — as enslaved to one master or the other. This compounds the slavery-trauma sensitivity already flagged for doulos (#8) and requires explicit teaching that Paul’s point is inescapable moral bondage, not a comment on any group’s social status. Wages (#64 mindaa) vs. free gift of eternal life (#65) restates the grace-contrast from ch.4-5 in the sin/righteousness domain.	human theologian
— (all others)	—	—	Reviewed — no new doctrinal load beyond above.	—

Romans 7

Doctrine	Passages	Risk	Translation Risk Description	Routing
The Law and Its Purpose	7:1-25	High	The chapter’s entire argument depends on distinguishing at least three senses of nomos (#45): the Mosaic law that condemns (7:1-6), the law as holy and good yet exploited by sin (7:7-13), and the metaphorical “law of the mind” vs. “law of sin” (#66, 7:23,25) describing an internal conflict. Since Oromo seera is the flat everyday civil/state-law word, these senses collapse into one undifferentiated “legal code” concept unless modifier-disambiguated at every occurrence — arguably the single densest concentration of nomos-ambiguity risk in the whole letter.	human theologian
Original Sin and Universal Guilt	7:14-25	High	”I do not do what I want, but what I hate I do” — sin as an indwelling, enslaving power in the regenerate believer’s members, extending the guilt/bondage theme of ch.5-6 into ongoing experiential struggle; must not be read as excusing sin or as describing only the unconverted.	human theologian
— (all others)	—	—	Reviewed — no new doctrinal load.	—

Romans 8

Doctrine	Passages	Risk	Translation Risk Description	Routing
Sanctification and Life in the Spirit	8:1-17	Critical	The chapter’s ~20 occurrences of pneuma (#4, #68) make consistent use of the unabbreviated “Hafuura Qulqulluu” at EVERY occurrence non-negotiable — any lapse into bare “Hafuura” risks assimilation into the traditional Waaqeffannaa spirit-possession framework (wadaajaa). Life “in the Spirit” vs. “in the flesh” (#17 foon, High) also requires the flesh/body sense-gloss distinction established in ch.1/ch.7.	human theologian
Union with Christ	8:1, 8:9-11, 8:17	High	”If the Spirit of Christ is in you…” and “co-heirs with Christ” (8:17) extend the σύν-Christō pattern (#61) from ch.6 into a Trinitarian, indwelling register — the “with Christ” phrasal construction must remain consistent with ch.6 usage.	human theologian
Election and the Sovereignty of God	8:28-30	Critical	”Whom he foreknew he also predestined… called… justified… glorified” — the golden chain. Proginōskō/proorizō (#72 duraan beeku/duraan murteessuu, High-within-Critical-doctrine) has NO inherited Oromo theological vocabulary; risks either fatalistic collapse into traditional ayyaana-destiny concepts or flattening into mere divine foresight without genuine determination. This is the doctrine’s first full textual anchor in the letter.	human theologian
— (Christian Living: adoption motif)	8:15, 8:23 (huiothesia, #69, High)	High	Adoption (ilma godhamuu) has a partial cultural anchor in Oromo customary fostering (guddifachaa) but the NT sense (adoption into the sovereign God’s household with full inheritance) exceeds this in dignity and must be taught as such, not assumed equivalent. Flagged here as feeding both Union-with-Christ and Sanctification doctrines; no separate doctrine tier needed.	human theologian
— (all others)	—	—	Reviewed beyond the above three/four; glory (#71 ulfina), intercession (#73), love of God (#74) are Medium-risk supporting terms without independent doctrine-tier impact.	—

Romans 9

Doctrine	Passages	Risk	Translation Risk Description	Routing
Election and the Sovereignty of God	9:6-24	Critical	The doctrine’s most concentrated textual load: eklogē/eklektos (#76 filannoo/filatamaa) readily suggests human-centered deliberative choice/voting in ordinary Oromo, risking reversal of agency direction. Potter/vessel metaphor (#79, Medium-High) and divine hardening (#78 jabeessuu garaa, High) intensify the sovereignty-vs-culpability tension; must hold divine agency and human responsibility together without resolving into either fatalism or synergism.	human theologian
The Future of Israel	9:1-5, 9:6-13, 9:27	Critical	Paul’s anguish over ethnic Israel (9:1-5) opens the section; “not all Israel is Israel” (9:6) risks being heard by Oromo readers as an outright denial of ethnic Israel’s identity or a supersessionist replacement claim rather than Paul’s intended covenant-election/physical-descent distinction — a distinction with no ready parallel in Oromo lineage-based social categories. Remnant (#80 hambaa, Medium) introduced here, continued in ch.11.	human theologian
Original Sin and Universal Guilt (supporting)	9:22 (“vessels of wrath… fitted for destruction”)	High	Reiterates universal deserved-judgment backdrop against which mercy/election operates; no new lexical risk beyond #78/#79 already noted.	human theologian

Romans 10

Doctrine	Passages	Risk	Translation Risk Description	Routing
The Gospel as the Power of God for Salvation	10:8-17	High	”The word is near you… faith comes by hearing” — proclamation chain (#82 lallaba/lallabuu, Low) and calling on the Lord’s name (#83 maqaa Gooftaa waamuu, Medium) restate the ch.1 gospel-power thesis in evangelistic/missiological terms; must retain relational-appeal sense, not incantatory.	human theologian
The Future of Israel	10:1, 10:19-21	Critical	Paul’s prayer for Israel’s salvation (10:1) and Israel’s culpable rejection despite hearing (10:16-21) continue the doctrine’s tension between Israel’s accountability and God’s ongoing purpose, feeding directly into ch.11’s resolution.	human theologian
Justification by Faith (confession)	10:9-10	Critical	Homologeō (#81 dhugaa baʼuu, “confess,” Medium) paired with “believe in your heart” restates faith-alone justification in a confessional register; public verbal-declaration sense must be retained.	human theologian

Romans 11

Doctrine	Passages	Risk	Translation Risk Description	Routing
The Future of Israel	11:1-2, 11-32	Critical	The doctrine’s climactic chapter. “God has not rejected his people” (11:1-2), the remnant (#80), the olive-tree grafting metaphor (#84 maruu, #85 ejersa/damee, Medium — familiar farming practice, helpful bridge, but Gentiles-grafted-INTO-Israel direction must be preserved against supersessionist misreading), partial hardening (#86 jabina garaa, High — “partial and temporary” qualifiers are doctrinally essential and must not be dropped), the mystery now disclosed (#87 icciitii, Medium), and the climactic “all Israel will be saved” (#88 Israaʼel guutuun ni fayya, Critical — major unresolved interpretive scope: every individual ethnic Jew / the nation corporately / the elect remnant — the Oromo rendering cannot itself disambiguate this and must not silently resolve it). Irrevocable gifts and calling (#89, Medium) closes the argument.	human theologian
Election and the Sovereignty of God	11:5, 11:7, 11:25, 11:28-29	Critical	Remnant “chosen by grace” (11:5) and partial hardening (11:7,25) directly extend ch.9’s election argument into Israel’s corporate history; election (#76) and hardening (#78) terms recur with the same collision risks already documented.	human theologian

Romans 12

Doctrine	Passages	Risk	Translation Risk Description	Routing
Christian Living and Unity in the Church	12:1-21	High	Opens the letter’s ethical section. Living sacrifice (#90 aarsaa jiraataa, Medium — Waaqeffannaa’s own animal-sacrifice ritual is a useful bridge but must be taught as metaphorical, whole-life, non-atoning, since Christ’s sacrifice, #52, already atoned); renewal of the mind (#91 haaromsa sammuu, Low-Medium); body of Christ (#92 dhagna Kiristoos, Medium — figurative/ecclesial, distinct from literal-body senses); hospitality (#93 keessummeessuu, Low — strong existing Oromo cultural value, positive bridge).	human theologian
Sanctification and Life in the Spirit	12:1-2	Critical	”Be transformed by the renewal of your mind” restates the progressive-sanctification mechanism (#67, #91) in explicitly ethical/communal terms, distinct from the once-for-all justification already secured; must not be re-collapsed into justification language here.	human theologian
Grace-gifts (supporting)	12:6 (charisma, #6)	High	Spiritual gifts (kennaa hafuuraa) deliberately split from grace itself (ayyaana, #5) — maintain this lexical split established at 1:11, since ch.12 is the letter’s other major charisma passage.	human theologian

Romans 13

Doctrine	Passages	Risk	Translation Risk Description	Routing
Christian Living and Unity in the Church	13:1-14	High	Governing authorities (#94 exousia, taayitaa/mootummaa, High — politically sensitive in the contemporary Ethiopian/Oromia federal political context; must avoid enabling uncritical submission to unjust regimes while conveying the ordained-order point Paul intends). Fulfillment of the law as love (#95 guutuu seeraa, Medium) restates the Law’s-purpose doctrine in ethical-summary form.	human theologian
The Law and Its Purpose	13:8-10	High	Love as the plērōma (fulfillment) of the law returns nomos (#45) to its positive moral-standard sense after ch.7’s negative/metaphorical senses — must be marked as a distinct, final sense in the letter’s nomos trajectory.	human theologian

Romans 14

Doctrine	Passages	Risk	Translation Risk Description	Routing
Christian Living and Unity in the Church	14:1-23	High	Weak-in-faith (#96, Medium — must not be heard as a contempt-term); kingdom of God (#97 mootummaa Waaqayyoo, High — mootummaa is the everyday word for civil government/state, heavily loaded in contemporary Ethiopian federal/Oromia politics; must be taught as God’s spiritual reign of righteousness, peace, and joy, explicitly NOT a political entity, echoing and compounding the ch.13 exousia sensitivity); stumbling block (#98 gufuu, Low); unclean food (#99 koinos/xuraaʼaa, Medium — kept distinct from moral-impurity #43 and circumcision #46 purity-categories).	human theologian

Romans 15

Doctrine	Passages	Risk	Translation Risk Description	Routing
Christian Living and Unity in the Church	15:1-13	High	Bearing with the weak, unity of Jew and Gentile in worship — continues ch.14’s theme; no new lexical risk beyond items already flagged.	human theologian
The Gospel as the Power of God for Salvation	15:16, 15:19	High	Paul’s priestly framing of his apostolic ministry to the Gentiles (#100 leitourgos/hierourgeō, tajaajilaa Waaqayyoo/aarsaa dhi’eessuu, High — same cultic-register sensitivity as latreuō #28) and “offering of the Gentiles” (#101 prosphora tōn ethnōn, Medium — the Gentile church itself as an acceptable offering to God) restate the gospel-power theme in missionary-completion terms, closing the arc opened at 1:1-17.	human theologian
The Future of Israel (supporting)	15:8-12	Critical	Christ confirming the promises to the patriarchs while Gentiles glorify God together — a brief but doctrinally load-bearing Jew/Gentile unity statement that must be read consistently with the fuller ch.9-11 treatment, not as supersession.	human theologian

Romans 16

Doctrine	Passages	Risk	Translation Risk Description	Routing
Christian Living and Unity in the Church	16:1-16	High	Personal greetings and commendations; Phoebe as diakonos (#102 tajaajiltuu, Medium — gender-accurate, role-neutral rendering, flagged for denominational/pastoral teaching guidance on office implications); holy kiss (#103 dhungoo qulqulluu, Medium — culturally-coded greeting custom, teach function not literal mandate). Models the letter’s unity theme in concrete community practice.	human theologian
The Gospel as the Power of God for Salvation	16:25-26 (closing doxology, “obedience of faith… mystery… made known to all nations”)	High	Doxology echoes 1:1-5’s opening frame (hypakoē pisteōs, #21; ethnē, #22), closing the gospel-power inclusio around the whole letter — must be read in continuity with the ch.1 renderings, not as a fresh, independent statement.	human theologian
— (all other doctrines)	—	—	Reviewed — ch.16 contributes greeting/commendation material and the closing doxology only; no new independent doctrinal content beyond continuity with doctrines already anchored earlier in the letter.	—

3. Cross-Chapter Doctrine Density Summary

Doctrine	Chapters with primary load-bearing content	Chapters reviewed with no new doctrinal load
Justification by Faith	1, 3, 4, 5, 10	2, 6, 7, 8, 9, 11–16
Original Sin and Universal Guilt	1, 2, 3, 5, 6, 7, 9	4, 8, 10–16
Grace and Salvation by Faith Alone	1, 3, 4, 5, 6, 11, 12	2, 7–10, 13–16
Union with Christ	6, 7 (link), 8	1–5, 9–16
The Law and Its Purpose	2, 3, 4, 5, 7, 8, 10, 13	1, 6, 9, 11, 12, 14–16
Election and the Sovereignty of God	8, 9, 11	1–7, 10, 12–16
Sanctification and Life in the Spirit	6, 8, 12	1–5, 7, 9–11, 13–16
The Future of Israel	9, 10, 11, 15 (link)	1–8, 12–14, 16
The Gospel as the Power of God for Salvation	1, 10, 15, 16 (doxology)	2–9, 11–14
Christian Living and Unity in the Church	12, 13, 14, 15, 16	1–11

This density table confirms the full-book coverage mandate: every one of Romans’ 16 chapters has been explicitly reviewed for every one of the ten mandated doctrines; chapters with no new doctrinal load for a given doctrine are recorded rather than silently omitted.