Doctrine Analysis
Doctrine Analysis: 1 Corinthians 1–16 — English → Persian
This document is the full-book doctrine matrix required by PRD Phase 1 Step 4. It extends the baseline Romans 11_doctrine_analysis.md reference model and is fully consistent with assets/doctrine_risk_registry.json (same 24 doctrines, same risk tiers, same persian_doctrine_name values). Coverage spans every chapter of 1 Corinthians, first to last. The core passage (15:1-11) is the theological anchor for the curriculum but is not the boundary of analysis — every chapter is examined and, where a chapter contributes no new load-bearing doctrine, that is stated explicitly rather than omitted.
Risk tier definitions and review routing follow the baseline exactly:
| Risk | Definition | Routing |
|---|---|---|
| Critical | Mistranslation alters or destroys essential doctrine | Human theologian, every occurrence |
| High | Mistranslation creates significant theological confusion or syncretism risk | Human theologian |
| Medium | Mistranslation reduces clarity but preserves essential meaning | Native speaker review |
| Low | Mistranslation causes minor misunderstanding or imprecision | Automated review |
Part A — Doctrine Matrix by Chapter
Chapter 1 (1:1-31)
| Doctrine | Supporting Passages (1 Cor) | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| Gospel | 1:17-18 | High | انجیل must be taught here as the specific message “Christ crucified,” not a generic “good news” category vulnerable to the tahrif (corruption) framing. | Human theologian |
| The Cross as Wisdom and Power | 1:17-25 | Critical | صلیب collides with Quranic crucifixion-denial (4:157); حکمت collides with Iran’s prestigious hekmat philosophical-mystical tradition (Illuminationism, Mulla Sadra). The cross must be taught as scandal-content, not one more elite wisdom system. | Human theologian |
| Christian Unity versus Factionalism | 1:10-17 | High | تفرقه (division) must be distinguished from the necessary, security-driven cell-structure decentralization of the underground house-church network, which is not the sin in view. | Human theologian |
| Effectual Calling | 1:26-29 | High | God’s electing pattern favoring “what is foolish… weak… low and despised” must not be read through the Shia Imamate’s lineage-based, elite-succession model of divine appointment. | Human theologian |
| Apostleship | 1:1 | High | Paul’s apostolic self-designation at the letter’s opening; same رسول/Imamate-succession collision as the baseline. | Human theologian |
| Church as God’s People | 1:2 | High | ”Those sanctified in Christ Jesus, called to be saints” — corporate, non-elite sense of مقدسین must be reinforced at the outset. | Human theologian |
| Sanctification | 1:2, 1:30 | High | Christ “became to us wisdom from God, righteousness and sanctification” — تقدیس here is Christ’s own accomplished gift, not a self-achieved ascetic state. | Human theologian |
| Grace | 1:4 | High | Introductory thanksgiving for فیض given in Christ Jesus; establish the personal, gift-character sense before ch.15’s fuller argument. | Human theologian |
Chapter 2 (2:1-16)
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| The Cross as Wisdom and Power | 2:1-8 | Critical | ”Jesus Christ and him crucified” as Paul’s deliberate proclamation content; the “hidden wisdom” (2:7) risks assimilation into Shia esoteric ʿilm al-bāṭin categories if راز/حکمت are not carefully bounded to the specific, publicly-proclaimed content of vv.1-2. | Human theologian |
| Faith | 2:5 | High | ”That your faith might not rest in the wisdom of men but in the power of God” — ایمان’s ground is explicitly contrasted with human hekmat here, a key clarifying verse for the baseline’s Imamate-creedal-assent caution. | Human theologian |
| Natural person / spiritual discernment (supports Resurrection doctrine’s body-terms) | 2:14-15 | High | نفسانی (ψυχικός) carries pre-existing Sufi/Islamic “nafs” (lower self) resonance, risking a degree-of-discipline reading rather than Paul’s binary Spirit/no-Spirit distinction. Flagged here as the doctrine’s first occurrence; fully load-bearing again in ch.15. | Human theologian |
Chapter 3 (3:1-23)
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| Christian Unity versus Factionalism | 3:1-9, 3:21-23 | High | ”I planted, Apollos watered” — factional loyalty to human teachers must not be conflated with legitimate house-church network structure. | Human theologian |
| The Cross as Wisdom and Power | 3:18-20 | Critical | ”Let him become a fool that he may become wise” — the paradox must retain its force against حکمت’s prestige, not be smoothed into compatibility with it. | Human theologian |
| Church as God’s People | 3:16-17 | High | ”You are God’s temple” — هیکل risks assimilation into Iran’s developed shrine-veneration culture (imamzadeh shrines, Karbala complex, ziyarat pilgrimage), implying a fixed physical holy site rather than the corporate/individual Spirit-indwelt community. | Human theologian |
| Mutual Edification | 3:9-15 | Low | Building/foundation metaphor (بنا کردن); no significant doctrinal collision, comprehension-level only. | Automated review |
Chapter 4 (4:1-21)
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| Christian Unity versus Factionalism | 4:6-7, 4:18-21 | High | ”Do not go beyond what is written… that none of you may be puffed up in favor of one against another” — reinforces ch.1/3 concern. | Human theologian |
| Apostleship | 4:1-2, 4:9-13, 4:15-16 | High | ”Stewards of the mysteries of God” (4:1) and Paul’s fatherly apostolic authority (4:15) — راز/رسول collision as in the baseline; apostolic suffering-list (4:9-13) must not be read through a Karbala martyrdom-veneration lens. | Human theologian |
| Mutual Edification | 4:14 | Low | ”I write… to admonish you as my beloved children” — تشویق/نصیحت context-sensitivity per baseline’s exhort entry. | Automated review |
Chapter 5 (5:1-13)
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| Church Discipline and Holiness | 5:1-13 | Critical | زنا (sexual immorality) is a defined shari’a hadd criminal offense under Iran’s Islamic Penal Code with historically severe corporal/capital punishment. Paul’s restorative, community-administered discipline (“deliver this one to Satan… that his spirit may be saved,” 5:5) must be sharply distinguished from the state’s criminal-legal apparatus for the same named sin — a life-and-death distinction for house-church readers. | Human theologian |
| The Cross as Wisdom and Power (Passover typology) | 5:6-8 | Medium (term) / doctrine parented under Critical church-discipline unit | ”Christ our Passover has been sacrificed” — فصح requires Exodus 12 background teaching for comprehension; no direct collision, but must not be flattened to a generic sacrifice term losing the covenant-meal typology feeding into ch.11. | Human theologian |
Chapter 6 (6:1-20)
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| Church Discipline and Holiness | 6:1-8 | Critical | Lawsuits before “the unrighteous” — in the Iranian context, “secular” courts are themselves shari’a courts, sharpening the church-vs-state-justice contrast beyond what first-century Corinthian Roman civil law implies. قضاوت کردن/داوری must not read as a wholesale rejection of a state legal system with life-and-death authority over house-church members. | Human theologian |
| Sanctification | 6:11, 6:19-20 | High | ”You were washed, sanctified, justified” and “your body is a temple of the Holy Spirit” — grounds sexual ethics in the Spirit’s present bodily indwelling, a connection Iranian Islamic/folk piety (which affirms bodily goodness and future bodily resurrection) may not readily draw on its own; risk of a generic tahara (ritual purity) reading rather than the specific indwelling argument. | Human theologian |
| Salvation | 6:9-11 | Critical | ”Such were some of you… but you were washed” — the decisive, once-for-all transformation must be kept distinct from the deeds-weighing (mizan) framework and from Karbala-style intercessory mourning as a means of moral cleansing. | Human theologian |
Chapter 7 (7:1-40)
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| Marriage and Singleness | 7:1-9, 7:25-40 | High | Paul’s commendation of singleness (7:7-8, 7:32-35) collides with the mainstream Sunni/Shia “no rahbaniyyah (monasticism) in Islam” teaching and with strong Iranian social/familial marriage expectation, especially heavy for unmarried adult women. Risk of the doctrine reading as spiritually deviant rather than a valid, even advantageous, calling. | Human theologian |
| Marriage and Singleness (mixed marriage / divorce) | 7:10-16 | High | جدا شدن/طلاق risk conflation with the formal shari’a talaq mechanism rather than Paul’s specific pastoral exception; 7:14’s sanctified-spouse language requires a footnote against implying automatic salvation-by-association. | Human theologian |
| Effectual Calling | 7:17-24 | High | ”Each one should remain in the condition in which he was called” — دعوت-shode here is a stability-in-calling argument distinct from ch.1’s status-inversion argument; must not be read as endorsing fatalistic social immobility (a live risk given qadar-fatalism concerns already noted in the baseline). | Human theologian |
| Sanctification | 7:14, 7:34 | High | ”That she may be holy in body and spirit” — corporate/individual تقدیس sense continuity with ch.6. | Human theologian |
Chapter 8 (8:1-13)
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| Christian Liberty and Idol Meat | 8:1-13 | High | ”An idol has no real existence” (8:4) versus the halal/haram framework’s assumption that food’s religious status is inherent and fixed. بت shares shirk-category vocabulary that can bridge comprehension but risks collapsing Paul’s argument into ritual-avoidance (najis) logic — the opposite of his point. | Human theologian |
| Deity of Christ | 8:6 | Critical | ”For us there is one God, the Father… and one Lord, Jesus Christ” — the letter’s fullest Trinitarian-adjacent statement; must be handled with the baseline’s tawhid caution, affirming both true monotheism and Christ’s full inclusion in that one-God confession, never softened to “a great and honored man.” | Human theologian |
| Mutual Edification | 8:1, 8:9-13 | Low | ”Love builds up” as the governing principle for liberty; comprehension-level only. | Automated review |
Chapter 9 (9:1-27)
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| Apostleship | 9:1-2, 9:5 | High | ”Am I not free? Am I not an apostle? Have I not seen Jesus our Lord?” — apostleship grounded in an objective resurrection encounter, continuous with ch.15’s argument; must not be assimilated to a prophetic dream-vision category. | Human theologian |
| Christian Liberty and Idol Meat | 9:1-23 | High | Paul’s voluntary self-limitation of a genuine right (اختیار) models the doctrine developed fully in ch.8/10; آزادی’s contemporary political loading in Iranian revolutionary/reformist discourse risks a political-freedom misreading of “though free from all, I have made myself a servant to all” (9:19). | Human theologian |
| Gospel | 9:16-18, 9:23 | High | ”Necessity is laid upon me… woe to me if I do not preach the gospel” — انجیل as urgent apostolic obligation, reinforcing the baseline’s insistence on treating it as the fixed apostolic message. | Human theologian |
Chapter 10 (10:1-33)
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| Christian Liberty and Idol Meat | 10:14-33 | High | ”Flee from idolatry” alongside “eat whatever is sold in the meat market without raising questions of conscience” (10:25) — the two instructions together must not collapse into a single halal/haram-style blanket rule; the real spiritual danger of idolatry (10:14-22) and the liberty regarding meat itself (10:25-27) are distinct arguments. | Human theologian |
| The Lord’s Supper | 10:14-22 | Critical | ”The cup of blessing… is it not a participation in the blood of Christ?” (10:16) — this is the sharpest collision point with Twelver Shia sofreh-ye nazri ritual meals commemorating Imam Hussein’s martyrdom, structurally close to Paul’s own κοινωνία argument. Christ’s unique, sufficient atonement must be taught as categorically distinct from, not merely superior to, this popularly central devotional-meal framework. | Human theologian |
| Salvation | 10:1-13 | Critical | The wilderness-generation warning (“these things happened as examples… that we might not desire evil”) ties salvation to perseverance grounded in God’s faithfulness (10:13), not fatalistic destiny; connects forward to ch.15’s resurrection-grounded assurance. | Human theologian |
| Mutual Edification | 10:23-24, 10:31-33 | Low | ”Not seeking my own advantage, but that of many, that they may be saved” — governing principle language, comprehension-level. | Automated review |
Chapter 11 (11:1-34)
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| Order in Worship | 11:2-16 | Critical | The head-covering instruction carries an acute, currently live political-social collision unique to Iran: mandatory hijab enforcement and the “Woman, Life, Freedom” protest movement. The passage risks being heard as commentary on, or appropriated for either side of, Iran’s compulsory hijab law rather than Paul’s argument about a voluntary, first-century, culturally-coded practice. Requires coordinated pastoral framing with in-country consultants before Phase 2 translation. | Human theologian |
| Deity of Christ | 11:3 | Critical | ”The head of Christ is God” — سر/headship must be taught as functional/economic order within the Godhead, never ontological subordination or lesser deity, protecting the Critical deity_of_christ doctrine from a shirk-adjacent misreading. | Human theologian |
| The Lord’s Supper | 11:17-34 | Critical | ”This is my body… this cup is the new covenant in my blood” — compounds the ch.10 Karbala/sofreh-ye nazri risk with the Islamic blood-consumption dietary prohibition, requiring explicit memorial/covenantal (not literal) framing at every occurrence of بدن و خون and سفره خداوند. “Discern the body” (11:29, تشخیص دادن بدن) links the sacramental and ecclesial senses of “body” and must not be diluted to mere respectful table manners. | Human theologian |
| Church Discipline and Holiness | 11:27-32 | Critical | ”Whoever eats and drinks in an unworthy manner… judgment” (ناسزاوار) risks inducing scrupulosity/self-exclusion or, conversely, careless participation; must be paired with 11:28’s positive self-examination instruction rather than read as a criminal-legal judgment category (see ch.5-6 concern). | Human theologian |
| Covenant | 11:25 | Medium | ”New covenant in my blood” — عهد retains the relational, unilaterally-secured biblical sense; ensure it is not read as a renegotiable treaty. | Native speaker review |
Chapter 12 (12:1-31)
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| Spiritual Gifts and the Body of Christ | 12:1-11, 12:27-31 | High | The fullest NT enumeration of specific χαρίσματα; عطایای روحانی must retain the “spiritual” qualifier throughout so gifts are not read as ordinary talent or as folk-magical ability. | Human theologian |
| Christian Unity versus Factionalism | 12:12-26 | High | ”One body, many members” (بدن مسیح) risks assimilation into Sufi “wahdat al-wujud” (unity-of-being) monism, which dissolves rather than preserves genuine, celebrated member-distinctions — the opposite of Paul’s point that diversity of function serves, rather than threatens, unity. | Human theologian |
| Lordship of Christ | 12:3 | Critical | ”No one can say ‘Jesus is Lord’ except by the Holy Spirit” — must render عیسی خداوند است without qualification, per the baseline’s Romans 10:9 consistency rule; the Spirit-enabled nature of the confession must not be lost. | Human theologian |
| Church as God’s People | 12:12-27 | High | Corporate body-of-Christ ecclesiology continuous with the baseline’s church_as_gods_people doctrine; must retain the underground house-church lived reality, not a building-centered default. | Human theologian |
Chapter 13 (13:1-13)
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| Love as the Greater Way | 13:1-13 | High | محبت (not عشق) is the correct term, but Persia’s unusually rich Sufi devotional-love tradition (Rumi’s ishq, the Hafez/ghazal Beloved-lover metaphor) risks collapsing Paul’s concrete, behavioral, interpersonal ethic (13:4-7: patient, kind, not envious, not arrogant…) into generalized mystical sentiment. Requires explicit behavioral teaching paired with the term at every occurrence, given the doctrine’s centrality to the curriculum. | Human theologian |
| Faith | 13:2, 13:13 | High | ”If I have all faith… but have not love, I am nothing” and “faith, hope, love abide” — ایمان here is explicitly subordinated in priority to love without being diminished in truth-content; must not be read as relativizing faith’s importance. | Human theologian |
Chapter 14 (14:1-40)
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| Spiritual Gifts and the Body of Christ | 14:1-25 | High | Tongues (زبانها) and prophecy compared for edification value; tongues carries a phenomenological confusion risk with Sufi dhikr ecstatic-trance practice and pre-Islamic folk-shamanistic residue, requiring the church-community intelligibility argument (14:9, 14:19) to be kept clear. | Human theologian |
| Order in Worship | 14:26-40 | Critical | ”Let all things be done decently and in order” (نظم) governs the whole chapter, but 14:34-35’s disputed “let the women be silent” carries an acute, currently live collision with Iran’s contested public discourse on women’s role and voice. Requires exegetical distinction from the ministering-women assumptions of ch.11, and coordinated, non-inflammatory pastoral framing before Phase 2 translation, per the house-church safety concern already flagged for the parallel ch.11 head-covering issue. | Human theologian |
| Mutual Edification | 14:3-5, 14:12, 14:26 | Low | ”Let all things be done for building up” is the chapter’s explicit governing criterion for every worship practice; comprehension-level only. | Automated review |
Chapter 15 (15:1-58) — Core Passage Chapter
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| The Resurrection of Christ and Believers | 15:1-11 (core passage), 15:12-34, 15:35-49, 15:50-58 | Critical | The single most concentrated NT argument for bodily resurrection. Christ’s burial (15:4, دفن شد) is direct counter-evidence to the Quran’s shubbiha lahum crucifixion-denial reading; the eyewitness list (15:5-8, ὤφθη) must not be assimilated into the Islamically-familiar category of prophetic dream-vision; the “last Adam” federal-headship argument (15:21-22, 45-49) runs against both Islamic fitrah/innate-purity doctrine and Zoroastrian Chinvat Bridge deeds-weighing; the perishable/imperishable, natural/spiritual body language (15:42-44, 53-54) must be taught against both an Islamic literal-resurrection-only default and a Sufi/philosophical body-transcendence default. Every occurrence requires theologian review. | Human theologian |
| Gospel | 15:1-2 | High | ”The gospel I preached to you… by which you are being saved” — anchors انجیل to the fixed, received (received/delivered, پذیرفتن/سپردن) apostolic tradition of vv.3-8. | Human theologian |
| Faith | 15:2, 15:11, 15:14, 15:17 | High | ”If Christ has not been raised, your faith is futile” — ties ایمان’s validity to the historicity of the resurrection specifically, sharpening the baseline’s caution against creedal-assent readings borrowed from Shia Imamate belief structures. | Human theologian |
| Salvation | 15:2 | Critical | Salvation framed as an ongoing state (“you are being saved”) anchored to the specific death-burial-resurrection creed; must not be read as an achieved status independent of that historical anchor. | Human theologian |
| Apostleship | 15:5-9 | High | Distinguishes “the twelve” from “all the apostles” (the broader office including Paul); Paul’s apostleship is grounded in the same objective resurrection appearance as the Twelve’s, “last of all, as to one untimely born” — a claim of genuine apostolic authority the Shia Imamate’s exclusive-succession doctrine implicitly competes with. | Human theologian |
| Fulfillment of Prophecy | 15:3-4, 15:54-55 | High | ”According to the Scriptures” grounds Christ’s death and resurrection in OT prophetic fulfillment; the baseline’s naskh (abrogation) caution applies directly — this is fulfillment, not supersession by a later, different revelation. | Human theologian |
| Humanity of Christ | 15:4, 15:21, 15:47 | High | Burial and bodily death/resurrection establish real, physical, non-illusory humanity, directly countering the shubbiha lahum reading; feeds the same textual evidence into the Resurrection doctrine above. | Human theologian |
| Deity of Christ | 15:24-28 | Critical | ”Then comes the end, when he delivers the kingdom to God the Father… that God may be all in all” — Christ’s mediatorial submission to the Father at the consummation is functional/economic, never ontological subordination or lesser deity; must be taught alongside the ch.11:3/ch.8:6 material as one coherent doctrine. | Human theologian |
| Lordship of Christ | 15:24-28 | Critical | The eschatological handover of the kingdom must not be read as diminishing Christ’s present supreme Lordship established at 8:6 and 12:3. | Human theologian |
| Grace | 15:10 | High | ”By the grace of God I am what I am… it was not I, but the grace of God” — one of the NT’s clearest single-verse grace/merit contrasts, a key corrective verse against the baseline’s documented Persian philosophical “emanation” reading of فیض: grace here is personally, causally responsible for specific labor, not an impersonal ontological overflow. | Human theologian |
Chapter 16 (16:1-24)
| Doctrine | Supporting Passages | Risk | Translation Risk Note | Review Routing |
|---|---|---|---|---|
| Messianic Promise | 16:22 | Critical | ”Maranatha” (مارانا ثا) has a strikingly direct structural and devotional parallel to Twelver Shia “entezar” (awaiting) devotion for the Hidden Twelfth Imam’s return, expressed in prayers such as the Dua Faraj. Must be taught as longing for the return of the same, already-historically-identified and verified Lord argued for in ch.15 — not an unidentified awaited figure. | Human theologian |
| Church as God’s People | 16:19 | High | ”The church in their house” — the explicit house-church reference directly models the underground house-church reality already documented in the baseline for Persian-speaking believers; kelisa here must be read concretely, not as a building reference. | Human theologian |
| Mutual Edification | 16:1-4, 16:15-18 | Low | The collection for the saints and mutual recognition of household service; practical/security sensitivity for underground churches regarding financial collection logistics is a pastoral, not translation-risk, concern. | Automated review |
| Grace | 16:23 | High | Closing benediction, “the grace of our Lord Jesus Christ be with you” — consistent closing use of فیض, reinforcing the ch.1/ch.15 doctrinal weight established across the letter. | Human theologian |
Part B — Full-Book Doctrine Summary Table (Cross-Chapter, Consistent with doctrine_risk_registry.json)
| Doctrine | Risk | Persian Doctrine Name | Primary Passages (Full Book) | Review Routing |
|---|---|---|---|---|
| The Resurrection of Christ and Believers | Critical | قیامت مسیح و ایمانداران | 15:1-11, 15:12-34, 15:35-49, 15:50-58 | Human theologian |
| The Cross as Wisdom and Power | Critical | صلیب به عنوان حکمت و قدرت | 1:17-31, 2:1-16, 3:18-20 | Human theologian |
| Church Discipline and Holiness | Critical | نظم انضباطی کلیسا و قدوسیت | 5:1-13, 6:1-11, 6:12-20, 11:27-32 | Human theologian |
| The Lord’s Supper | Critical | عشای ربانی | 10:14-22, 11:17-34 | Human theologian |
| Order in Worship | Critical | نظم در عبادت | 11:2-16, 14:26-40 | Human theologian |
| Salvation | Critical | نجات | 1:18, 6:9-11, 10:1-13, 15:2, 10:16-21 | Human theologian |
| Deity of Christ | Critical | الوهیت مسیح | 8:6, 11:3, 15:24-28 | Human theologian |
| Lordship of Christ | Critical | خداوندی مسیح | 8:6, 12:3, 15:24-28 | Human theologian |
| Messianic Promise | Critical | وعده مسیحایی | 1:23-24, 10:4, 15:3, 16:22 | Human theologian |
| Christian Unity versus Factionalism | High | اتحاد مسیحی در برابر تفرقه | 1:10-17, 3:1-9, 4:6-21, 11:17-19, 12:12-27 | Human theologian |
| Marriage and Singleness | High | ازدواج و تجرد | 7:1-9, 7:10-16, 7:25-40 | Human theologian |
| Christian Liberty and Idol Meat | High | آزادی مسیحی و گوشت قربانی بتها | 8:1-13, 9:1-27, 10:14-33 | Human theologian |
| Spiritual Gifts and the Body of Christ | High | عطایای روحانی و بدن مسیح | 12:1-31, 14:1-40 | Human theologian |
| Love as the Greater Way | High | محبت به عنوان راه برتر | 13:1-13 | Human theologian |
| Gospel | High | انجیل | 1:17, 9:16-18, 15:1-11 | Human theologian |
| Grace | High | فیض | 1:4, 3:10, 15:10, 16:23 | Human theologian |
| Faith | High | ایمان | 2:5, 13:2/13, 15:2/11/14/17 | Human theologian |
| Apostleship | High | رسالت حواریون | 1:1, 4:1-16, 9:1-2/5, 15:5-9 | Human theologian |
| Effectual Calling | High | دعوت مؤثر | 1:26-29, 7:17-24 | Human theologian |
| Sanctification | High | تقدیس | 1:2/30, 6:11/19-20, 7:14/34 | Human theologian |
| Church as God’s People | High | کلیسا به عنوان قوم خدا | 1:2, 3:16-17, 12:12-27, 16:19 | Human theologian |
| Fulfillment of Prophecy | High | تحقق نبوت | 15:3-4, 15:54-55 | Human theologian |
| Humanity of Christ | High | بشریت مسیح | 15:4, 15:21, 15:47 | Human theologian |
| Mutual Edification | Low | بنای متقابل | 3:9-15, 8:1, 10:23, 14:3-26, 16:1-4/15-18 | Automated review |
Totals (must match doctrine_risk_registry.json risk_summary): Critical = 9, High = 14, Medium = 0, Low = 1. Human theologian review required = 23. Automated-only = 1. Native speaker review is additionally recommended, without displacing theologian review, for the Medium-risk lexical sub-item “covenant” (عهد) at 11:25, per Part A.
Part C — Explicit Full-Coverage Confirmation by Chapter
Every chapter of 1 Corinthians has been reviewed against the doctrine set above. No chapter is silently omitted:
| Chapter | Load-Bearing Doctrines Present | Coverage Status |
|---|---|---|
| 1 | Gospel, Cross as Wisdom/Power, Christian Unity, Effectual Calling, Apostleship, Church as God’s People, Sanctification, Grace | Reviewed — high doctrinal density |
| 2 | Cross as Wisdom/Power, Faith, (Natural person — feeds ch.15) | Reviewed — high doctrinal density |
| 3 | Christian Unity, Cross as Wisdom/Power, Church as God’s People, Mutual Edification | Reviewed |
| 4 | Christian Unity, Apostleship, Mutual Edification | Reviewed |
| 5 | Church Discipline and Holiness (incl. Passover typology feeding Lord’s Supper) | Reviewed |
| 6 | Church Discipline and Holiness, Sanctification, Salvation | Reviewed |
| 7 | Marriage and Singleness, Effectual Calling, Sanctification | Reviewed — dedicated doctrine chapter |
| 8 | Christian Liberty and Idol Meat, Deity of Christ, Mutual Edification | Reviewed |
| 9 | Apostleship, Christian Liberty and Idol Meat, Gospel | Reviewed |
| 10 | Christian Liberty and Idol Meat, The Lord’s Supper, Salvation, Mutual Edification | Reviewed — high doctrinal density |
| 11 | Order in Worship, Deity of Christ, The Lord’s Supper, Church Discipline and Holiness, Covenant | Reviewed — highest doctrinal density in the book alongside ch.15 |
| 12 | Spiritual Gifts and Body of Christ, Christian Unity, Lordship of Christ, Church as God’s People | Reviewed — dedicated doctrine chapter |
| 13 | Love as the Greater Way, Faith | Reviewed — dedicated doctrine chapter |
| 14 | Spiritual Gifts and Body of Christ, Order in Worship, Mutual Edification | Reviewed — dedicated doctrine chapter |
| 15 | Resurrection of Christ and Believers, Gospel, Faith, Salvation, Apostleship, Fulfillment of Prophecy, Humanity of Christ, Deity of Christ, Lordship of Christ, Grace | Reviewed — core passage chapter, highest doctrinal density in the book |
| 16 | Messianic Promise, Church as God’s People, Mutual Edification, Grace | Reviewed |
No chapter of 1 Corinthians was found to contribute zero doctrinal content; the letter’s pastoral-occasional structure means every chapter engages at least one registry doctrine. Sections with comparatively lighter doctrinal load (chs. 4, 9, 16) are explicitly noted above as reviewed rather than omitted, per the full-book coverage mandate.
Part D — Consistency Notes
- This matrix introduces no doctrine, risk tier, or
persian_doctrine_namenot already present inassets/doctrine_risk_registry.json. All entries are drawn directly from that registry; this document adds only the chapter-by-chapter distribution and passage-level translation risk detail required for Phase 2 routing granularity. - Baseline Romans doctrines reused in 1 Corinthians (Gospel, Grace, Faith, Salvation, Apostleship, Effectual Calling, Sanctification, Church as God’s People, Deity of Christ, Lordship of Christ, Messianic Promise, Fulfillment of Prophecy, Humanity of Christ, Mutual Edification) retain their baseline
persian_doctrine_nameand are only escalated in supporting detail, never in risk tier, except where the registry itself already reflects a curriculum-specific tier (e.g., Salvation and Deity/Lordship of Christ remain Critical as in the baseline; Apostleship, Sanctification, Church as God’s People, Fulfillment of Prophecy, and Humanity of Christ remain High as in the baseline). - Curriculum-specific new doctrines (Resurrection of Christ and Believers as a distinct High-density doctrine beyond the baseline’s Romans entry, Cross as Wisdom and Power, Christian Unity versus Factionalism, Church Discipline and Holiness, Marriage and Singleness, Christian Liberty and Idol Meat, The Lord’s Supper, Spiritual Gifts and the Body of Christ, Love as the Greater Way, Order in Worship) are fully new additions and carry the risk tiers assigned in the registry, argued above at chapter level.
- This document must be loaded alongside
08_core_glossary.md,assets/translation_memory.json(baseline),assets/bible_term_registry.json(baseline), andassets/doctrine_risk_registry.json(1 Corinthians extension) before any Phase 2 translation of 1 Corinthians segments begins.
Next: Phase 1 Step 5 (Translation Requirements/AI Instruction Set extension) must incorporate every Critical and High doctrine in Part B into the escalation rules, with explicit priority coordination flagged for chs. 11 and 14 (Order in Worship) given their live socio-political sensitivity in the Iranian context.
Critical Risk Doctrines
The Resurrection of Christ and Believers
Persian name: قیامت مسیح و ایمانداران
Key terms: resurrection, raised, buried, appeared, firstfruits, last_adam, perishable_imperishable, maranatha
Review routing: Human theologian
The single most concentrated NT argument for bodily resurrection in the whole Bible. Compounds the baseline’s Quranic crucifixion-denial (4:157) and Mahdi-displacement concerns with a new textual anchor: Christ’s burial (15:4) as direct counter-evidence to shubbiha lahum, and a forensic eyewitness list (15:5-8) that must not be assimilated into the Islamically-familiar category of prophetic dream-vision. The federal-headship logic of the ‘last Adam’ argument (15:21-22,45-49) runs against both Islamic fitrah/innate-purity doctrine and Zoroastrian Chinvat Bridge individual deeds-weighing. Every occurrence requires theologian review.
The Cross as Wisdom and Power
Persian name: صلیب به عنوان حکمت و قدرت
Key terms: cross, wisdom, foolishness, power_of_god
Review routing: Human theologian
صلیب directly engages the Quran’s crucifixion-denial (4:157); this is the NT’s most concentrated affirmation of the crucifixion as gospel content itself, not merely an event to be explained around. حکمت additionally collides with Iran’s prestigious, seminary-taught philosophical-mystical hekmat tradition (Illuminationism, Mulla Sadra’s Transcendent Theosophy), risking the cross’s paradoxical wisdom being read as one more elite, humanly-attained hekmat system rather than the very thing the wise of this age regard as foolish. Every occurrence of both terms requires theologian review.
Church Discipline and Holiness
Persian name: نظم انضباطی کلیسا و قدوسیت
Key terms: sexual_immorality, judgment, leaven, passover, temple, body
Review routing: Human theologian
زنا is a formally defined shari’a hadd criminal offense under Iran’s Islamic Penal Code, historically carrying severe corporal/capital punishment; Paul’s spiritual, restorative, community-administered church discipline (aimed at repentance and eventual restoration, 5:5) risks being conflated with Iran’s actual, currently enforced criminal-legal apparatus for the same named sin — a distinction with life-and-death stakes for house-church communities. Compounded by ch.6’s lawsuit instructions (6:1-8), where ‘secular’ courts are themselves shari’a courts, sharpening the church-vs-state-justice contrast beyond anything the Corinthians themselves faced under Roman civil law.
The Lord’s Supper
Persian name: عشای ربانی
Key terms: lords_table, body_and_blood, eucharistic_koinonia, unworthy_manner, discern_the_body, covenant
Review routing: Human theologian
The most acute new sacramental collision in the curriculum: Twelver Shia popular piety’s ritual communal meals commemorating Imam Hussein’s martyrdom at Karbala (sofreh-ye nazri, Muharram food distributions) are structurally close to Paul’s own argument — a ritual meal constituting real spiritual participation (κοινωνία) in the benefits of a sacrificial death. Serious risk that the Lord’s Supper is syncretistically absorbed into this familiar devotional-meal category, extending Christ’s unique, sufficient, once-for-all atonement into the same interpretive framework as martyrdom-intercession. Compounded by the Islamic blood-consumption dietary prohibition, which risks a visceral, literalistic reaction to ‘body and blood’ language unless its memorial and covenantal (not literal) character is explicitly taught. Every occurrence requires mandatory theologian review.
Order in Worship
Persian name: نظم در عبادت
Key terms: head_headship, head_covering, tongues, order, womens_silence
Review routing: Human theologian
The head-covering instruction (11:4-16) carries an acute, currently live political-social collision unique to Iran: mandatory hijab enforcement and the ‘Woman, Life, Freedom’ protest movement following Mahsa Jina Amini’s death in morality-police custody. The passage risks being heard as commentary on, or appropriated for either side of, Iran’s compulsory hijab law rather than Paul’s argument about a voluntary, first-century, culturally-coded practice. The disputed ‘let the women be silent’ instruction (14:34-35) carries a parallel live-discourse risk over women’s public role and voice. Both require mandatory theologian review and coordinated pastoral framing sensitive to underground house-church safety.
Salvation
Persian name: نجات
Key terms: salvation, lords_table, body_and_blood
Review routing: Human theologian
1 Corinthians 15:2 frames salvation as an ongoing state anchored to the specific death-burial-resurrection creed of vv.3-8. The Lord’s Supper material in chs.10-11 makes the baseline’s Karbala/Hussein martyrdom-intercession caution concrete in an actual recurring ritual practice (sofreh-ye nazri), rather than a general devotional analogy — Christ’s unique, sufficient atonement must be taught as categorically distinct, not merely superior to, this popularly central devotional-meal framework.
Deity of Christ
Persian name: الوهیت مسیح
Key terms: lord, son_of_god, god, head_headship
Review routing: Human theologian
1 Corinthians 8:6 (‘there is no God but one… yet for us there is one God, the Father, and one Lord, Jesus Christ’) is the letter’s fullest Trinitarian-adjacent statement and must be handled with the baseline’s tawhid caution in view. 15:24-28 and 11:3 (‘the head of Christ is God’) require explicit teaching that Christ’s mediatorial submission to the Father is functional/economic, never ontological subordination or lesser deity — a distinction critical against the shirk objection shared by Persian Shia Islam.
Lordship of Christ
Persian name: خداوندی مسیح
Key terms: lord, son_of_god
Review routing: Human theologian
خداوند remains a native pre-Islamic word rather than a Quranic title per the baseline, but the core tawhid objection to ascribing supreme Lordship to a human-born man applies with full force at 8:6 and 12:3 (‘no one can say Jesus is Lord except by the Holy Spirit’); 15:24-28’s eschatological handover to the Father must not be read as diminishing Christ’s present supreme Lordship.
Messianic Promise
Persian name: وعده مسیحایی
Key terms: messiah, maranatha, resurrection
Review routing: Human theologian
16:22’s ‘Maranatha’ invocation has a strikingly direct structural and devotional parallel in Twelver Shia piety’s ‘entezar’ (awaiting) devotion for the Hidden Twelfth Imam’s return, expressed in prayers such as the Dua Faraj. This extends the baseline’s Mahdi-displacement concern (already flagged for messiah, resurrection, and lord) into the specific devotional-practice register of prayer and liturgical longing; must be taught with explicit distinction, emphasizing the awaited Lord has already come once, historically and verifiably, per the whole argument of ch.15.
High Risk Doctrines
Christian Unity versus Factionalism
Persian name: اتحاد مسیحی در برابر تفرقه
Key terms: schism, election, body_of_christ_corporate, edification
Review routing: Human theologian
Teaching against sinful factionalism (تفرقه) must be carefully distinguished from the necessary, security-driven decentralization of underground Iranian house-church cell structure, which is not the sin Paul condemns. The unity model of ch.12 (real, preserved differences within one body) risks assimilation into Sufi ‘wahdat al-wujud’ (unity-of-being) monism, which dissolves rather than preserves genuine member-distinctions — a distinct collision from anything in the Romans baseline.
Marriage and Singleness
Persian name: ازدواج و تجرد
Key terms: marriage, singleness, divorce, sanctification
Review routing: Human theologian
Paul’s commendation of singleness as a valid, even advantageous, calling (7:7-8,32-35) collides with mainstream Sunni and Shia tradition’s ‘no rahbaniyyah (monasticism) in Islam’ teaching and with the strong Iranian social/familial expectation of marriage, especially heavy for unmarried adult women. Risk of the doctrine being read as incomprehensible or as endorsing a spiritually second-rate, socially deviant status — the exact inverse of Paul’s argument. A distinct, curriculum-specific collision not present in the Romans baseline.
Christian Liberty and Idol Meat
Persian name: آزادی مسیحی و گوشت قربانی بتها
Key terms: idol, food_sacrificed_to_idols, conscience, liberty, knowledge
Review routing: Human theologian
The Islamic halal/haram dietary framework offers a structurally familiar but doctrinally different analogy: Paul argues the meat has no inherent religious contamination (8:4, 10:25-27), while the halal/haram framework assumes food’s religious status is inherent and fixed. Risk of collapsing Paul’s conscience-and-liberty argument into a legal purity-code reading. آزادی’s contemporary political loading in Iranian revolutionary and reformist discourse further risks reading ‘Christian liberty’ through a political-freedom lens rather than Paul’s self-limited, love-governed theological category.
Spiritual Gifts and the Body of Christ
Persian name: عطایای روحانی و بدن مسیح
Key terms: spiritual_gifts, body_of_christ_corporate, tongues, distinguishing_of_spirits, spirit_baptism
Review routing: Human theologian
1 Corinthians 12 is the fullest NT enumeration of specific χαρίσματα, making this the primary passage for the doctrine beyond Romans. ‘One body, many members’ risks assimilation into Sufi ‘wahdat al-wujud’ monism (see christian_unity_versus_factionalism). The tongues gift risks phenomenological confusion with Sufi dhikr ecstatic-trance practice and pre-Islamic folk-shamanistic residue; the discernment-of-spirits gift risks conflation with folk-magical jinn-detection practice rather than Spirit-given, church-community discernment.
Love as the Greater Way
Persian name: محبت به عنوان راه برتر
Key terms: love, spiritual_gifts, knowledge
Review routing: Human theologian
محبت (not عشق) is correct, but Persia’s unusually rich Sufi devotional-love tradition (Rumi’s ishq, the Beloved-lover metaphor of Hafez and the Persian ghazal) risks two errors: collapsing Paul’s concrete, behavioral, interpersonal ethic (13:4-7) into generalized mystical sentiment, and conflating ἀγάπη’s willed, self-giving character with عشق’s passionate, self-losing romantic-union connotations. Requires explicit behavioral teaching alongside the term, given the doctrine’s centrality to this curriculum.
Gospel
Persian name: انجیل
Key terms: gospel, received_delivered
Review routing: Human theologian
1 Corinthians 15:1-11 gives the fullest single-sentence definition of gospel content in Paul (death, burial, resurrection, appearances), reinforcing the baseline’s caution that انجیل must be taught as the fixed apostolic record itself, resistant to the tahrif (corruption) narrative, rather than a corrupted predecessor to a lost original revelation.
Grace
Persian name: فیض
Key terms: grace
Review routing: Human theologian
1 Corinthians 15:10 (‘by the grace of God I am what I am… it was not I, but the grace of God’) is one of the NT’s clearest single-verse grace/merit contrasts, directly relevant to correcting the baseline’s documented Persian philosophical ‘emanation’ reading of فیض — grace here is personally, causally responsible for Paul’s specific labor, not an impersonal ontological overflow merely accompanying it.
Faith
Persian name: ایمان
Key terms: faith
Review routing: Human theologian
1 Corinthians 15:2,14,17 ties faith’s validity to the historicity of the resurrection specifically, sharpening the baseline’s caution that Persian Shia iman (which includes belief in the Imamate as a core article) must be anchored as personal trust in Christ grounded in verifiable historical fact, not creedal assent to a succession doctrine or generalized piety.
Apostleship
Persian name: رسالت حواریون
Key terms: apostle, appeared
Review routing: Human theologian
1 Corinthians 15:5-9 distinguishes ‘the twelve’ (حواری) from ‘all the apostles’ (رسول, the broader office including Paul), and grounds Paul’s own apostleship in an objective encounter with the risen Christ (ὤφθη) — this eyewitness basis must not be assimilated into the Islamically-familiar category of a prophetic dream-vision, and the Shia Imamate’s claim to unique ongoing authoritative succession continues to implicitly compete with any claim to authoritative apostolic office, per the baseline.
Effectual Calling
Persian name: دعوت مؤثر
Key terms: election, called, calling
Review routing: Human theologian
1 Corinthians 1:27-28 (‘God chose what is foolish… what is weak… what is low and despised’) applies election specifically to undercut status-based factionalism; the Shia Imamate’s lineage-based, ongoing-office doctrine of specific divine appointment must not be imported onto this different argument about God’s electing pattern favoring the socially insignificant.
Sanctification
Persian name: تقدیس
Key terms: sanctification, holy, body
Review routing: Human theologian
1 Corinthians 6:19-20 grounds sexual ethics specifically in the Spirit’s present indwelling of the believer’s own body, a connection Iranian Islamic/folk piety (which affirms bodily goodness and future bodily resurrection) may not readily make on its own, risking a reading as generic ritual-purity (tahara) teaching rather than the specific temple-indwelling argument. 7:14’s debated relational sense requires a footnote against implying automatic salvation-by-association for an unbelieving spouse or children.
Church as God’s People
Persian name: کلیسا به عنوان قوم خدا
Key terms: church, temple, saints, body_of_christ_corporate
Review routing: Human theologian
3:16-17’s ‘you are God’s temple’ risks assimilation into Iran’s exceptionally developed Shia shrine-veneration culture (imamzadeh shrines, the Karbala shrine complex, widespread ziyarat pilgrimage practice), implying a fixed, geographically located holy site rather than the corporate church and the individual believer’s own body as the Spirit’s dwelling. 16:19’s explicit house-church reference directly models the underground house-church reality already documented for Persian-speaking believers in the baseline.
Fulfillment of Prophecy
Persian name: تحقق نبوت
Key terms: prophecy, prophet, messiah
Review routing: Human theologian
‘According to the Scriptures’ (15:3-4) grounds Christ’s death and resurrection in OT prophetic fulfillment; the baseline’s naskh (abrogation) doctrine caution applies directly — Paul’s claim is fulfillment, not supersession by a later, different revelation.
Humanity of Christ
Persian name: بشریت مسیح
Key terms: buried, body, cross
Review routing: Human theologian
Christ’s burial (15:4, دفن شد) is direct textual counter-evidence to the Quran’s shubbiha lahum (‘it was made to appear so to them,’ 4:157) crucifixion-denial reading; must be taught alongside the resurrection appearances as establishing real, physical, non-illusory humanity and death.
Low Risk Doctrines
Mutual Edification
Persian name: بنای متقابل
Key terms: edification, exhort
Review routing: Automated review
The controlling criterion for all worship practices in ch.14 (‘let all things be done for building up’); no significant doctrinal risk beyond ensuring the construction metaphor is understood.
Referenced passages