Doctrine Analysis
Doctrine Analysis — Luke (English → Polish)
This document provides the full doctrine matrix for Luke 1–24, organized chapter by chapter for PRD full-book coverage. It is fully consistent with assets/doctrine_risk_registry.json: every doctrine name, risk tier, and review routing below matches that registry exactly. This chapter-driven view exists to guarantee no chapter is silently skipped; chapters that introduce no new doctrine-critical content are explicitly marked “reviewed — no new load-bearing doctrine” with a note on which established doctrine(s) they simply continue.
The core passage, Luke 4:16-21, is the theological anchor of the curriculum and is treated with the highest density of Critical-risk doctrine, but the matrix below spans the entire book.
Risk Tier Legend (from baseline, reused unchanged)
| Tier | Meaning | Routing |
|---|---|---|
| Critical | Mistranslation alters or destroys essential doctrine | Human theologian (every occurrence) |
| High | Significant theological confusion or syncretism risk | Human theologian |
| Medium | Reduces clarity but preserves essential meaning | Native speaker review |
| Low | Minor misunderstanding or imprecision | Automated review |
Luke 1 — Annunciation, Visitation, Magnificat, Benedictus
| Doctrine | Risk | Supporting Passages (Luke) | Translation Risk | Review Routing |
|---|---|---|---|---|
| Incarnation | High | 1:26-38 | Popular piety narrows “wcielenie” to the nativity crèche image rather than the permanent assumption of human nature already announced here. | Human theologian |
| Sonship of Christ | Critical | 1:32, 1:35 | ”Syn Boży” here must read as eternal, unique Sonship, not adoptive; do not let the angel’s announcement blur into the later adoptive “dzieci Boże” language applied to believers. | Human theologian |
| Deity of Christ | Critical | 1:32, 1:35 | ”Najwyższy” (Most High) and the divine conception must retain full co-equal divine force. | Human theologian |
| Grace and Marian Devotion (Luke 1:28) | Critical | 1:28, 1:30, 1:38, 1:42 | Liturgical “łaski pełna” must be paired every time with a note: Mary is the object, not the source, of grace. | Human theologian |
| Biblical Mercy / “Boże Miłosierdzie” collision | Critical | 1:50, 1:54, 1:58, 1:72, 1:78 | The Benedictus’s ἔλεος must be taught as the prior, biblical covenant-mercy concept, not defined by the Faustyna/Divine Mercy devotional apparatus. | Human theologian |
| The Holy Spirit’s Work in Salvation History | High | 1:15, 1:35, 1:41, 1:67 | Establishes the Spirit’s identity that must be traceably continuous through 4:18 and 24:49. | Human theologian |
| Messianic Promise | Critical | 1:32-33, 1:69-70 | Davidic throne promise must be read as fulfilled exclusively in Jesus. | Human theologian |
| Fulfillment of Prophecy | High | 1:67-79 (Benedictus) | Zechariah’s prophecy anticipates the “wypełniło się” pattern structurally central to 4:21; keep the prophetic-fulfillment register consistent. | Human theologian |
| Humility and the Reversal Motif | Medium | 1:46-55 (Magnificat) | “Uniżyć/wywyższyć” social-reversal language must be rendered consistently to remain visible across Luke’s later repetitions. | Native speaker review |
Note: Per 08_core_glossary.md Cross-Cutting Risk Note 4, all Luke 1 segments are routed to human theologian review regardless of individual term tier, given cumulative cultural-collision weight.
Luke 2 — Nativity, Presentation, Boy Jesus in the Temple
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Incarnation | High | 2:1-7 | Historical narration of the eternal Son’s birth; guard against reducing to sentimental Christmas-only framing. | Human theologian |
| Messianic Promise | Critical | 2:11, 2:26 | Simeon’s “Chrystus Pański” confession must retain full messianic force. | Human theologian |
| Universal Scope of the Gospel | High | 2:32 | Simeon’s Nunc Dimittis calls Jesus “światło na oświecenie pogan” — ensure “poganie’s” negative charge does not undercut the warmly inclusive sense intended. | Human theologian |
| Unity of Jews and Gentiles | Medium | 2:32 | Same passage; must not read as triumphalist over Israel nor dismissive of the nations. | Native speaker review |
| Sabbath and the Law | Medium | 2:22-27, 2:39 | Purification/presentation rites are Mosaic Law observance by Jesus’ family; clarify as historical background, not a model for Christian practice. | Native speaker review |
| Thanksgiving | Low | 2:38 | Anna’s thanksgiving; standard term, minimal risk. | Automated review |
Luke 3 — John the Baptist, Baptism of Jesus, Genealogy
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Repentance and Forgiveness of Sins | Critical | 3:3-14 | John’s μετάνοια must render as “nawrócenie,” not “pokuta”; avoid redirecting to sacramental confession. | Human theologian |
| The Holy Spirit’s Work in Salvation History | High | 3:16, 3:22 | Spirit’s visible descent at Jesus’ baptism continues the traceable identity established in ch. 1. | Human theologian |
| Sonship of Christ | Critical | 3:22 | The Father’s voice: “Ty jesteś moim Synem umiłowanym” must retain unique, eternal Sonship force, distinct from the genealogy’s “son of…” human-lineage sense that follows. | Human theologian |
| Universal Scope of the Gospel | High | 3:6 | ”Wszyscy ludzie ujrzą zbawienie Boże” — retain unqualified universal language. | Human theologian |
Luke 4 — CORE PASSAGE: Nazareth Synagogue, Temptation, Early Ministry
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Messianic Promise | Critical | 4:18-21 (core) | “Namaścił” must visibly connect to “Mesjasz”/“Chrystus” root; this is the doctrine the core passage exists to teach. | Human theologian |
| Fulfillment of Prophecy | High | 4:21 (core) | “Wypełniło się” (perfect tense) must not be softened to future/aspirational; total, immediate, personal fulfillment in Jesus’ own voice. | Human theologian |
| The Holy Spirit’s Work in Salvation History | High | 4:1, 4:14, 4:18 (core) | “Duch Pański” must be identified explicitly with “Duch Święty,” continuing the ch. 1 and ch. 3 pattern. | Human theologian |
| The Kingdom of God Present and Future | Critical | 4:43 | First explicit “królestwo Boże” reference in Luke; establishes the term for all later occurrences. | Human theologian |
| Jubilee / The Acceptable Year of the Lord | Critical | 4:19 (core) | “Rok łaski Pana” must be disambiguated from Poland’s papally proclaimed “Rok Jubileuszowy” (indulgence-linked Holy Year). | Human theologian |
| Good News to the Poor and Marginalized | Critical | 4:18 (core) | “Ubodzy” must retain literal, material referent; resist immediate spiritualization. | Human theologian |
| Repentance and Forgiveness of Sins | Critical | 4:18 (core) | ἄφεσις splits into “uwolnienie” (captives) and “odpuszczenie” (sins)-adjacent senses; flag the deliberate single-word wordplay. | Human theologian |
| Deity of Christ / Sonship of Christ | Critical | 4:3, 4:9, 4:41 | Satan’s temptations and the demons’ confession both use “Syn Boży” with full doctrinal weight, not merely a titular claim under test. | Human theologian |
| Sabbath and the Law | Medium | 4:16 | Jesus’ regular synagogue attendance on the Sabbath; historical practice, not a Sunday-worship proof text. | Native speaker review |
Luke 5 — Calling of Disciples, Healing, Table Fellowship
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| The Cost and Joy of Discipleship | Critical | 5:1-11 | ”Uczeń” and “iść za” must carry total life-apprenticeship force, not mere school-pupil connotation, from this first call onward. | Human theologian |
| Jesus’ Compassion and Table Fellowship with Sinners | High | 5:27-32 | Levi’s banquet: “grzesznik” retains first-century social-exclusion force; guard “wieczerza”-adjacent language from premature Eucharistic resonance. | Human theologian |
| Repentance and Forgiveness of Sins | Critical | 5:32 | ”Nie przyszedłem wezwać sprawiedliwych, ale grzeszników do nawrócenia” anchors the call-to-repentance pattern established in ch. 3. | Human theologian |
| Sabbath and the Law | Medium | 5:14 | Purification instruction per Mosaic Law; historical-background note recommended. | Native speaker review |
Luke 6 — Sermon on the Plain, Apostles Named
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Good News to the Poor and Marginalized | Critical | 6:20-25 | ”Błogosławieni ubodzy” collides with the canonical beatification title “błogosławiony”; must read as God’s favor on a whole class of the materially poor. | Human theologian |
| Humility and the Reversal Motif | Medium | 6:20-26 | Blessing/woe reversal pattern continues the Magnificat’s social-reversal language. | Native speaker review |
| Jesus’ Compassion and Table Fellowship with Sinners | High | 6:27-35 | ”Miłujcie” (love enemies) must convey willed, active, self-giving love, not mere tolerance. | Human theologian |
| Apostleship and Sending | Low | 6:13 | Naming of the Twelve; “apostoł” is unambiguous across Polish traditions. | Automated review |
| Lordship of Christ | Critical | 6:46 | ”Panie, Panie” — the confession of Lordship must not be reduced to a polite address. | Human theologian |
| Sabbath and the Law | Medium | 6:1-11 | Sabbath controversies; Jesus’ Lordship over Sabbath, not abolition of the principle of rest. | Native speaker review |
Luke 7 — Centurion’s Servant, Widow of Nain, Sinful Woman, John’s Question
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Jesus’ Compassion and Table Fellowship with Sinners | High | 7:13, 7:36-50 | First key occurrence of σπλαγχνίζομαι (7:13); must be rendered with full visceral force, consistently anticipating 10:33 and 15:20. | Human theologian |
| Repentance and Forgiveness of Sins | Critical | 7:36-50 | The sinful woman’s forgiveness scene; “odpuszczać”/“przebaczać” consistency with the core passage’s ἄφεσις. | Human theologian |
| Jesus as Savior for All Nations and All People | Critical | 7:1-10 | The centurion (Gentile, and a figure of imperial authority) receives commendation for faith exceeding Israel’s; must not be softened. | Human theologian |
| Unity of Jews and Gentiles | Medium | 7:1-10 | Same passage; avoid triumphalist or dismissive framing of the Roman centurion. | Native speaker review |
| Faith | Critical (baseline) | 7:9, 7:50 | ”Wiara” here is personal trust producing salvation and healing, not inherited religious status. | Human theologian |
Luke 8 — Parable of the Sower, Calming the Storm, Healings
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Inspiration of Scripture | Medium | 8:11 | ”Ziarnem jest słowo Boże” — the seed-word of God, distinct from a general wisdom teaching. | Native speaker review |
| Faith | Critical (baseline) | 8:25, 8:48 | Storm and hemorrhaging-woman episodes: “wiara” as personal trust, not ritual technique. | Human theologian |
| Salvation / Healing (σῴζω dual sense) | Critical | 8:48 | ”Twoja wiara cię ocaliła/uzdrowiła” — single Greek verb spans both soteriological and physical senses; flag the fusion. | Human theologian |
| Deity of Christ | Critical | 8:28 | The Gerasene demoniac’s demons confess “Syn Boga Najwyższego” — must retain full doctrinal force, matching ch. 4’s temptation confessions. | Human theologian |
Luke 9 — Feeding of the 5,000, Transfiguration, Cost of Following
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| The Cost and Joy of Discipleship | Critical | 9:23-25, 9:57-62 | ”Krzyż” (9:23, distinctively daily in Luke) risks domestication or conflation with Poland’s Romantic-messianic national-suffering tradition rather than individual daily self-surrender. | Human theologian |
| Sonship of Christ / Deity of Christ | Critical | 9:35 | Transfiguration voice: “To jest mój Syn, mój Wybrany” — full unique Sonship. | Human theologian |
| Resurrection of Christ | Critical | 9:22 | First Passion/resurrection prediction; must retain bodily, historical specificity even in prospective form. | Human theologian |
| Mission to the Nations | Medium | 9:1-6 | Sending of the Twelve; standard “posłał”/“misja” vocabulary. | Native speaker review |
| Messianic Promise | Critical | 9:20 | Peter’s confession, “Mesjasz Boży,” anchors the title established in ch. 2-4. | Human theologian |
Luke 10 — Sending of the Seventy-Two, Good Samaritan, Mary and Martha
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Jesus as Savior for All Nations and All People | Critical | 10:25-37 | The Good Samaritan; “bliźni’s” catechetical familiarity risks flattening the parable’s radical redefinition of neighbor across ethnic-religious lines. | Human theologian |
| Unity of Jews and Gentiles | Medium | 10:33 | ”Samarytanin” must preserve original ethnic-religious tension despite the domesticated Polish idiom “dobry Samarytanin.” | Native speaker review |
| Jesus’ Compassion and Table Fellowship with Sinners | High | 10:33 | Second key σπλαγχνίζομαι occurrence; render consistently with 7:13 and 15:20. | Human theologian |
| Mission to the Nations | Medium | 10:1-12 | Sending of the Seventy-Two continues the ch. 9 pattern. | Native speaker review |
| Prayer and Dependence on God | High | 10:21-22 | Jesus’ own prayer of thanksgiving to the Father models the dependent prayer pattern for disciples. | Human theologian |
| The Holy Spirit’s Work in Salvation History | High | 10:21 | Jesus rejoices “w Duchu Świętym” — continues the traceable Spirit-identity thread. | Human theologian |
Luke 11 — The Lord’s Prayer, Teaching on Prayer, Finger of God
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Prayer and Dependence on God | High | 11:1-13 | The Lord’s Prayer must be presented as Jesus’ own personal prayer pattern taught to disciples, not assumed equivalent to any single existing Polish devotional prayer form. | Human theologian |
| The Kingdom of God Present and Future | Critical | 11:20 | ”Palec Boży” — concrete idiom for God’s present kingdom-power; retain rather than abstract away. | Human theologian |
| The Holy Spirit’s Work in Salvation History | High | 11:13 | The Father’s gift of the Spirit to those who ask, in direct continuity with the Lord’s Prayer context. | Human theologian |
Luke 12 — Anxiety, Watchfulness, Fear Not
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Prayer and Dependence on God | High | 12:22-31 | ”Nie martwcie się” ties dependence on God’s provision directly to the prayer theme of ch. 11. | Human theologian |
| Providence | Medium | 12:6-7, 12:22-31 | God’s personal care must not collapse into fatalistic “los”/“przeznaczenie” framing. | Native speaker review |
| The Kingdom of God Present and Future / Watchfulness | Medium | 12:35-48 | ”Czuwać” must convey active, alert readiness, not passive waiting. | Native speaker review |
| The Cost and Joy of Discipleship | Critical | 12:4-12 | ”Nie bójcie się” — costly public confession of Christ in view of coming judgment. | Human theologian |
Luke 13 — Repentance Call, Narrow Door, Lament over Jerusalem
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Repentance and Forgiveness of Sins | Critical | 13:1-5 | ”Jeśli się nie nawrócicie” — urgent call, not sacramental-penance framing. | Human theologian |
| The Kingdom of God Present and Future | Critical | 13:24-29 | ”Wąskie drzwi” warns against presumed entry by proximity/association — directly relevant to cultural-Catholic identity assumptions. | Human theologian |
| Sabbath and the Law | Medium | 13:10-17 | Healing of the bent woman on the Sabbath; Jesus’ Lordship over, not abolition of, Sabbath principle. | Native speaker review |
| Fulfillment of Prophecy | High | 13:33-34 | ”Jerusalem, Jerusalem” lament situates Jesus within, and as fulfillment of, the prophetic tradition. | Human theologian |
Luke 14 — Sabbath Healing, Banquet Parables, Cost of Discipleship
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Jesus’ Compassion and Table Fellowship with Sinners | High | 14:15-24 | ”Wieczerza”/“uczta” for the Great Banquet parable must be distinguished from “Wieczerza Pańska” (Lord’s Supper), reserved for ch. 22. | Human theologian |
| Good News to the Poor and Marginalized | Critical | 14:13, 14:21 | ”Ubodzy, ułomni, chromi, niewidomi” presented as a deliberate list of socially excluded categories invited to God’s table. | Human theologian |
| The Cost and Joy of Discipleship | Critical | 14:25-33, 14:26 | ”Nienawidzić” (14:26) is Semitic comparative hyperbole requiring a mandatory explanatory note to avoid literal misreading as hostility toward family. | Human theologian |
| Humility and the Reversal Motif | Medium | 14:7-11 | Banquet-seating reversal continues the pattern from 1:46-55 and 6:20-26. | Native speaker review |
| Sabbath and the Law | Medium | 14:1-6 | Another Sabbath healing controversy. | Native speaker review |
Luke 15 — Lost Sheep, Lost Coin, Prodigal Son
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Repentance and Forgiveness of Sins | Critical | 15:1-32 | The three “lost and found” parables are Luke’s central narrative statement of this doctrine; “zgubiony”/“stracony” and the joy of recovery must retain their full weight. | Human theologian |
| Jesus’ Compassion and Table Fellowship with Sinners | High | 15:1-2, 15:20 | Third key σπλαγχνίζομαι occurrence (the father, 15:20); render consistently with 7:13 and 10:33. Context (15:1-2) sets up the entire chapter as a defense of table fellowship with sinners. | Human theologian |
Luke 16 — Shrewd Manager, Rich Man and Lazarus
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Good News to the Poor and Marginalized | Critical | 16:9-13, 16:19-31 | ”Mamona” and the Rich Man/Lazarus narrative continue the material-poverty focus established in 4:18 and 6:20. | Human theologian |
| Intermediate State and Afterlife | Critical | 16:19-31 | ”Hades” and “łono Abrahama” must not be taught as proof texts for “czyściec”; the fixed, uncrossable chasm describes a settled state, not a purification process. | Human theologian |
| Law | High (baseline) | 16:16-17 | ”Prawo” continuity with baseline Romans usage. | Human theologian |
Luke 17 — Forgiveness, Faith, Ten Lepers, Kingdom Within
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Repentance and Forgiveness of Sins | Critical | 17:3-4 | ”Odpuszczać” must stay consistent with the core passage’s ἄφεσις vocabulary. | Human theologian |
| The Kingdom of God Present and Future | Critical | 17:20-21 | The translation choice between “pośród was” and “w was” materially changes whether the Kingdom’s presence is tied to Jesus’ own person (favored) or to private inward experience. | Human theologian |
| Faith | Critical (baseline) | 17:5-6, 17:19 | ”Wiara” as personal trust, illustrated by the tenth leper’s return. | Human theologian |
| Unity of Jews and Gentiles / Universal Scope of the Gospel | Medium | 17:11-19 | The lone grateful leper is a Samaritan; do not lose this ethnic detail in translation. | Native speaker review |
| Thanksgiving | Low | 17:16 | The healed Samaritan’s return to give thanks. | Automated review |
Luke 18 — Persistent Widow, Pharisee and Tax Collector, Rich Young Ruler
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Justification by Faith (Narrative Enactment) | Critical | 18:9-14 | The tax collector, not the observant Pharisee, is declared “usprawiedliwiony” — the tax collector’s plea for mercy, not religious performance, is the basis; this is Luke’s clearest narrative enactment of the baseline Romans justification doctrine. | Human theologian |
| Prayer and Dependence on God | High | 18:1-8 | The Persistent Widow parable teaches persistence in dependent prayer. | Human theologian |
| The Kingdom of God Present and Future | Critical | 18:16-17 | Children as the model of dependent, unearned receptivity into the Kingdom. | Human theologian |
| The Cost and Joy of Discipleship | Critical | 18:18-30 | The rich ruler’s refusal and the promise of eternal life “many times more” frame the cost/reward tension. | Human theologian |
| Resurrection of Christ | Critical | 18:31-34 | Second explicit Passion/resurrection prediction. | Human theologian |
| Faith | Critical (baseline) | 18:8, 18:42 | Continuity of “wiara” vocabulary through the blind beggar’s healing. | Human theologian |
Luke 19 — Zacchaeus, Triumphal Entry, Cleansing the Temple
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Jesus as Savior for All Nations and All People | Critical | 19:1-10 | Zacchaeus, a wealthy, socially reviled tax collector, receives salvation; must not read as an exception but as the pattern the whole Gospel establishes. | Human theologian |
| The Kingdom of God Present and Future | Critical | 19:9-10 | ”Dziś zbawienie” must be taught in explicit connection with the core passage’s “dziś” (4:21). | Human theologian |
| Repentance and Forgiveness of Sins | Critical | 19:8-10 | Zacchaeus’s restitution flows from, and evidences, genuine repentance. | Human theologian |
| Prayer and Dependence on God | High | 19:46 | ”Dom modlitwy” — the Temple’s true purpose. | Human theologian |
| Lordship of Christ | Critical | 19:31, 19:38 | The Triumphal Entry’s “Pan” language and Hosanna acclamation. | Human theologian |
Luke 20 — Authority Questioned, Resurrection Debate, Son of David
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Resurrection of Christ (and general resurrection) | Critical | 20:27-38 | Jesus’ debate with the Sadducees affirms bodily resurrection as a real, future event, not a metaphor. | Human theologian |
| Lordship of Christ | Critical | 20:41-44 | ”Jak Dawid może nazywać Go Panem?” — Jesus’ identity exceeds mere Davidic descent. | Human theologian |
| Law | High (baseline) | 20:1-8 (implicit, questions of authority) | Continuity of baseline “Prawo” usage in controversy narratives. | Human theologian |
Luke 21 — Eschatological Discourse
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| The Kingdom of God Present and Future | Critical | 21:23, 21:28, 21:31 | ”Ucisk” and “odkupienie” (final/eschatological) continue Kingdom vocabulary; avoid merit/indulgence-inflected readings of “odkupienie.” | Human theologian |
| Watchfulness and Eschatological Readiness | Medium | 21:5-36 | Vigilant, active readiness for the still-future consummation. | Native speaker review |
Luke 22 — Last Supper, Gethsemane, Betrayal, Trial
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| New Covenant and the Lord’s Supper | Critical | 22:14-20 | ”Ciało”/“krew” rendered plainly; mandatory teaching note flags denominational divergence in Eucharistic theology without adjudicating it. | Human theologian |
| Prayer and Dependence on God | High | 22:39-46 | Gethsemane; Jesus’ own model of anguished, submissive dependence in prayer. | Human theologian |
| Intercession | Critical (baseline) | 22:32 | Jesus’ intercession for Peter — direct divine intercession, not mediated through another figure. | Human theologian |
| Lordship of Christ | Critical | 22:67-70 | ”Czy Ty jesteś Mesjaszem?”/“Czy Ty jesteś Synem Bożym?” before the Sanhedrin. | Human theologian |
| Thanksgiving | Low | 22:17, 22:19 | Standard term within the Supper narrative. | Automated review |
Luke 23 — Crucifixion
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Lordship of Christ | Critical | 23:38 | ”Król żydowski” inscription must be taught as Luke’s own ironic affirmation of exclusive lordship, not merely Roman mockery. | Human theologian |
| Intermediate State and Afterlife | Critical | 23:39-43 | ”Dziś będziesz ze mną w raju” — immediate blessed state granted by Christ’s word alone; must not be read as supporting a purgatorial process. | Human theologian |
| Repentance and Forgiveness of Sins | Critical | 23:39-43 | The penitent thief’s confession and immediate assurance. | Human theologian |
| Resurrection of Christ | Critical | 23:50-56 | Burial narrative anticipates the resurrection to come; historical, bodily specificity of death and burial must be preserved. | Human theologian |
Luke 24 — Resurrection, Emmaus Road, Ascension
| Doctrine | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|
| Resurrection of Christ | Critical | 24:1-53 | Luke’s distinctive emphasis on concrete physicality (“dotknijcie… ciało i kości,” 24:39) must be preserved so Easter’s devotional familiarity yields doctrinal precision, not sentimental generality. | Human theologian |
| Fulfillment of Prophecy | High | 24:25-27, 24:44-46 | Direct thematic bookend to the core passage’s 4:21; “wypełniło się” pattern completed across the whole of Scripture. | Human theologian |
| Inspiration of Scripture | Medium | 24:27, 24:32, 24:45 | ”Otworzył im umysły, aby rozumieli Pisma” — Scripture’s unique role as the interpretive key, not Tradition/Magisterium generally. | Native speaker review |
| The Holy Spirit’s Work in Salvation History | High | 24:49 | ”Przyoblec się mocą” (clothed with power) completes the Spirit-continuity thread from ch. 1, 3, 4, and 10-11. | Human theologian |
| Ascension of Christ | High | 24:50-53 | ”Wniebowstąpienie” must be flagged as distinct from “Wniebowzięcie” (Assumption of Mary) at every occurrence. | Human theologian |
| Mission to the Nations / Universal Scope of the Gospel | Medium / High | 24:47-49 | ”Wszystkim narodom” — proclamation to all nations beginning from Jerusalem; retain unqualified universal scope. | Native speaker / Human theologian |
Summary Table — Doctrine Tier Distribution Across Luke (Consistent with doctrine_risk_registry.json)
| Risk Tier | Count | Review Routing | Doctrines |
|---|---|---|---|
| Critical | 16 | Human theologian | Jesus as Savior for All Nations; Good News to the Poor and Marginalized; Repentance and Forgiveness of Sins; The Kingdom of God Present and Future; The Cost and Joy of Discipleship; Messianic Promise; Deity of Christ; Sonship of Christ; Lordship of Christ; Resurrection of Christ; Grace and Marian Devotion; Biblical Mercy/“Boże Miłosierdzie” Collision; Justification by Faith; Intermediate State and Afterlife; New Covenant and the Lord’s Supper; Jubilee/Acceptable Year of the Lord |
| High | 7 | Human theologian | Holy Spirit’s Work in Salvation History; Prayer and Dependence on God; Jesus’ Compassion and Table Fellowship with Sinners; Fulfillment of Prophecy; Incarnation; Ascension of Christ; Universal Scope of the Gospel |
| Medium | 7 | Native speaker review | Inspiration of Scripture; Sabbath and the Law; Unity of Jews and Gentiles; Watchfulness and Eschatological Readiness; Humility and the Reversal Motif; Providence; Mission to the Nations |
| Low | 2 | Automated review | Apostleship and Sending; Thanksgiving and Gratitude |
Total doctrines tracked: 32. Total requiring human theologian review: 23. Total requiring native speaker review: 7. Total automated-only: 2 — matching doctrine_risk_registry.json’s risk_summary exactly.
This chapter matrix must be loaded alongside doctrine_risk_registry.json, 08_core_glossary.md, and 12_ai_translation_requirements.md before Phase 2 segment translation begins for any Luke chapter.
Critical Risk Doctrines
Jesus as Savior for All Nations and All People (Jew and Gentile, Rich and Poor)
Polish name: Jezus jako Zbawca wszystkich narodów i wszystkich ludzi (Żyda i poganina, bogatego i biednego)
Key terms: savior, gentiles, neighbor, samaritan, centurion, poor, light_for_revelation_to_nations
Review routing: Human theologian
CRITICAL: the baseline ‘Polak-katolik’ fusion of national and religious identity is a direct counter-pressure to this doctrine; readers may hear salvation as belonging distinctively to a Catholic Polish nation rather than being offered without ethnic or economic distinction. Compounded by ‘poganie’s’ inherent negative charge (stronger than neutral Greek ethnē) and by ‘bliźni’s’ catechetical familiarity, which risks flattening the Good Samaritan’s radically inclusive redefinition into a comfortable platitude.
Good News to the Poor and Marginalized
Polish name: Dobra Nowina dla ubogich i wykluczonych
Key terms: poor, blessed, poor_crippled_lame_blind, mammon, hades, bosom_of_abraham, oppressed
Review routing: Human theologian
CRITICAL: Polish Catholic devotional and homiletic tradition has a strong instinct to spiritualize poverty (voluntary religious ‘ubóstwo,’ or private ‘jałmużna’-style charity) or treat it as an individual virtue rather than the gospel’s definitional target audience. Additionally, ‘błogosławiony’ collides with the canonical beatification title given to a formally recognized holy person, risking the Beatitudes being heard as an unrelated ecclesiastical category rather than God’s favor pronounced on entire classes of ordinary, materially poor people.
Repentance and Forgiveness of Sins
Polish name: Nawrócenie i odpuszczenie grzechów
Key terms: repentance, release_forgiveness, forgive, lost, baptism, captives
Review routing: Human theologian
CRITICAL: Polish offers two candidate terms with dangerously divergent connotations for μετάνοια — ‘nawrócenie’ (existential reorientation, textually accurate) versus ‘pokuta’ (strongly bound to the sacrament of Penance/Confession). Defaulting to ‘pokuta’ redirects John’s and Jesus’ call to a fundamental change of heart into a summons toward the sacramental confession process. Compounded by ἄφεσις requiring two separate Polish words (uwolnienie/odpuszczenie) where Greek uses one, obscuring the deliberate link between physical liberation and spiritual pardon.
The Kingdom of God Present and Future
Polish name: Królestwo Boże obecne i przyszłe
Key terms: kingdom_of_god, acceptable_year_of_the_lord, today, kingdom_within_among_you, narrow_door, watch_be_alert
Review routing: Human theologian
CRITICAL: the Jubilee background of ‘rok łaski Pana’ collides with Poland’s own well-established, recurring ‘Rok Jubileuszowy’ (papally proclaimed Holy Year tied to pilgrimage and plenary indulgences); without explicit disambiguation, learners will default to the familiar ecclesial observance rather than the one-time, Christ-accomplished Jubilee Luke announces. Compounded by the translation choice at 17:21 (‘pośród was’ vs. ‘w was’), which materially changes whether the Kingdom’s presence is tied to Jesus’ own person or to private inward experience.
The Cost and Joy of Discipleship
Polish name: Koszt i radość uczniostwa
Key terms: disciple, follow, cross, deny_oneself, hate_hyperbolic, joy
Review routing: Human theologian
CRITICAL: ‘krzyż’ risks domestication into a decorative or merely cultural symbol given its extreme cultural ubiquity in Poland, and specifically risks conflation with Poland’s own Romantic-messianic tradition of national collective suffering (‘Polska jako Chrystus narodów’), which could recast Jesus’ call to individual, daily self-surrender (distinctively Lukan, 9:23) as a call to collective national suffering-identity instead. Compounded by ‘nienawidzić’ (14:26) risking a literal misreading of hostility toward family without its mandatory Semitic-hyperbole note, and by ‘uczeń’ carrying only a school-pupil connotation in ordinary Polish rather than total life-apprenticeship.
Messianic Promise
Polish name: obietnica mesjańska
Key terms: messiah, anointed
Review routing: Human theologian
CRITICAL (reused from baseline): the unique, Old Testament-promised Anointed One fulfilled exclusively in Jesus. Luke 4:18’s verb ‘namaścił’ must visibly connect to ‘Mesjasz’/‘Chrystus’ for Polish readers; losing this connection severs the core passage from the doctrine it exists to teach.
Deity of Christ
Polish name: bóstwo Chrystusa
Key terms: son_of_god, most_high, glory
Review routing: Human theologian
CRITICAL (reused from baseline): co-equal divine nature must not be softened to ‘a divine man’ or ‘the greatest of the prophets.’ Luke’s demons confessing Jesus as Son of God (4:41, 8:28) must retain full doctrinal force.
Sonship of Christ
Polish name: synostwo Boże Chrystusa
Key terms: son_of_god
Review routing: Human theologian
CRITICAL (reused from baseline): eternal, unique Sonship, not the adoptive ‘dzieci Boże’ sense applied to believers elsewhere in this curriculum’s parent Romans package.
Lordship of Christ
Polish name: panowanie Chrystusa
Key terms: lord, king_of_the_jews
Review routing: Human theologian
CRITICAL (reused from baseline): exclusive, supreme lordship over the whole of life; the ironic ‘Król żydowski’ inscription on the cross (23:38) must be taught as Luke’s own affirmation of this exclusive lordship, not merely Roman mockery.
Resurrection of Christ
Polish name: zmartwychwstanie Chrystusa
Key terms: resurrection
Review routing: Human theologian
CRITICAL (reused from baseline): bodily, historical, once-for-all resurrection. Luke’s distinctive emphasis on concrete physicality (24:39, ‘touch me… flesh and bones’) must be preserved so Easter’s devotional familiarity in Polish culture translates into doctrinal precision rather than sentimental generality.
Grace and Marian Devotion (Luke 1:28)
Polish name: łaska a pobożność maryjna
Key terms: favored_one_full_of_grace, rejoice_hail, grace
Review routing: Human theologian
CRITICAL: the traditional liturgical rendering ‘łaski pełna’ (Hail Mary/Zdrowaś Maryjo) has, across centuries of Catholic devotional development, become closely associated with Marian dogmas developed well beyond this text (Immaculate Conception, Mary as ‘Mediatrix of graces’). This curriculum retains the recognizable liturgical phrase for continuity but must pair every occurrence with an explicit note that Mary is the object, not the source, of God’s grace, receiving it in a manner paralleling every believer, not exceeding it in kind. All Luke 1 segments should be routed to human theologian review regardless of individual term risk tier, given this doctrine’s cumulative cultural-collision weight.
Biblical Mercy and the ‘Boże Miłosierdzie’ Devotional Collision
Polish name: biblijne miłosierdzie a nabożeństwo do Bożego Miłosierdzia
Key terms: mercy
Review routing: Human theologian
CRITICAL: Poland has an exceptionally intense contemporary devotional culture around ‘Boże Miłosierdzie’ (Divine Mercy), centered on St. Faustyna Kowalska’s revelations, the Divine Mercy image, chaplet, and liturgical feast, reinforced by John Paul II’s personal promotion. Luke’s ἔλεος, dominating the Benedictus, must be taught as the prior, biblical concept of God’s covenant-faithful compassion toward sinners traced through all of salvation history, not reduced to or derivatively defined by the specific 20th-century devotional apparatus most Polish learners will recall first.
Justification by Faith (Narrative Enactment)
Polish name: usprawiedliwienie przez wiarę (ukazane w przypowieści)
Key terms: justification
Review routing: Human theologian
CRITICAL (reuse baseline Romans risk tier and reasoning): the Pharisee and Tax Collector parable is one of the clearest narrative enactments in the Gospels of the forensic justification doctrine already flagged Critical in the baseline package — the tax collector, not the religiously observant Pharisee, is declared right before God on the basis of humble appeal for mercy, not religious performance, reinforced here by a vivid story rather than propositional argument.
Intermediate State and Afterlife
Polish name: stan pośredni i życie po śmierci
Key terms: hades, bosom_of_abraham, paradise
Review routing: Human theologian
CRITICAL: Polish Catholic doctrine includes a distinct, well-developed intermediate-state doctrine — ‘czyściec’ (purgatory), a temporary place of purification for the already-saved dead. Neither the Rich Man and Lazarus parable’s fixed, uncrossable chasm nor the penitent thief’s immediate entry into paradise ‘today’ by Christ’s word alone describes or supports a purgatorial purification process; this curriculum must explicitly note that these texts are not proof texts for purgatory, while still affirming conscious existence, moral accountability, and a fixed post-mortem state prior to final resurrection.
New Covenant and the Lord’s Supper
Polish name: Nowe Przymierze i Wieczerza Pańska
Key terms: new_covenant, body_blood, covenant
Review routing: Human theologian
CRITICAL: this text is the direct scriptural basis for the sacrament later developed differently across Catholic (transubstantiation), Orthodox, and various Protestant (memorial, spiritual presence) traditions represented among this curriculum’s mixed audience. The terms ‘ciało’ and ‘krew’ must be rendered plainly and literally while a mandatory teaching note flags the denominational divergence in sacramental theology without adjudicating or presupposing any single position; the curriculum’s task is Luke’s own covenantal narrative meaning, not resolution of Eucharistic doctrine.
Jubilee / The Acceptable Year of the Lord
Polish name: rok łaski Pana (Jubileusz)
Key terms: acceptable_year_of_the_lord
Review routing: Human theologian
CRITICAL: Polish Catholic culture has its own well-established concept of a ‘Rok Jubileuszowy’ (Jubilee/Holy Year), proclaimed periodically by the Pope and associated specifically with pilgrimage, plenary indulgences (‘odpust jubileuszowy’), and the opening of a Holy Door. This curriculum must explicitly distinguish the Leviticus 25 Jubilee background Jesus invokes — a decisive, one-time, universal act of debt-release and liberty accomplished in Christ himself, received by faith — from the recurring ecclesial observance tied to indulgences and merit.
High Risk Doctrines
The Holy Spirit’s Work in Salvation History
Polish name: Dzieło Ducha Świętego w historii zbawienia
Key terms: spirit_of_the_lord, holy_spirit, clothed_with_power, power_of_god
Review routing: Human theologian
HIGH: Luke 4:18’s ‘Duch Pański’ (Spirit of the Lord) must be visibly identified with ‘Duch Święty’ elsewhere in the Gospel or Polish learners may read it as generic religious inspiration rather than the same divine Person active from Elizabeth’s and Zechariah’s Spirit-filling (ch. 1) through Jesus’ own anointing (4:18) to the promise of Pentecost (24:49); losing this traceable identity fragments a deliberately continuous Lukan narrative arc.
Prayer and Dependence on God
Polish name: Modlitwa i zależność od Boga
Key terms: pray_prayer, anxious_worry, house_of_prayer, child, father
Review routing: Human theologian
HIGH: Poland’s devotional culture (Catholic and Protestant alike) has exceptionally rich and varied prayer forms (liturgical, rosary-based, spontaneous); this curriculum must present Luke’s distinctive emphasis on Jesus’ own personal, dependent, frequent prayer life as the pattern to be learned, rather than assuming any single existing devotional practice is automatically equivalent to what Luke is teaching.
Jesus’ Compassion and Table Fellowship with Sinners
Polish name: Współczucie Jezusa i wspólnota stołu z grzesznikami
Key terms: compassion_visceral, sinner, tax_collector, banquet, love_enemies
Review routing: Human theologian
HIGH: ‘wieczerza’ carries strong Eucharistic resonance in Polish (‘Wieczerza Pańska’), risking conflation of Jesus’ parabolic and narrative table-fellowship scenes with the institution of the Lord’s Supper. The visceral force of σπλαγχνίζομαι, Luke’s key deliberately repeated compassion verb (7:13, 10:33, 15:20), is easily flattened into a routine ‘zlitował się’ that loses its gut-level intensity if not rendered consistently with a fuller descriptive phrase.
Fulfillment of Prophecy
Polish name: wypełnienie proroctwa
Key terms: fulfilled, scripture, prophecy
Review routing: Human theologian
HIGH: ‘wypełniło się’ (perfect tense, 4:21) must not be softened to a future or merely aspirational sense; the whole core passage’s force depends on the claim being total, immediate, and personal in Jesus’ own voice, elevating this doctrine’s risk above the baseline Romans registry’s Medium tier given its structural centrality to Luke’s core passage.
Incarnation
Polish name: wcielenie
Key terms: incarnation, favored_one_full_of_grace
Review routing: Human theologian
HIGH (reused from baseline): the term ‘wcielenie’ is unambiguous and shared across Catholic and Protestant Polish Bibles; the risk is catechetical, since popular piety often narrows it to the Christmas nativity scene (żłóbek/szopka) rather than the eternal Son’s permanent assumption of human nature, carefully and historically narrated across Luke 1-2.
Ascension of Christ
Polish name: Wniebowstąpienie Chrystusa
Key terms: ascension
Review routing: Human theologian
HIGH: Polish has a near-homophonous but doctrinally distinct term, ‘Wniebowzięcie’ (the Assumption of Mary, a Catholic Marian dogma with no basis in Luke’s text). This curriculum must use ‘Wniebowstąpienie’ consistently for Christ’s own ascension by his own divine prerogative and flag the distinction explicitly at every occurrence to prevent confusion with the different theological category of Mary’s assumption.
Universal Scope of the Gospel
Polish name: powszechny zasięg Ewangelii
Key terms: gospel, light_for_revelation_to_nations, gentiles
Review routing: Human theologian
HIGH (reused from baseline): no ethnic or national barrier to the gospel; retain unqualified universal language rather than implying the gospel belongs distinctively to a Catholic Polish nation. Ensure ‘poganie’s’ negative connotation does not undercut Simeon’s warmly inclusive Nunc Dimittis (2:32).
Medium Risk Doctrines
Inspiration of Scripture
Polish name: natchnienie Pisma Świętego
Key terms: scripture, word_of_god_seed
Review routing: Native speaker review
Distinguish Scripture’s unique divine inspiration from the broader Catholic framework in which Sacred Tradition and Magisterial teaching are held alongside Scripture as authoritative; the specific written text of Isaiah is the referent at 4:17-21.
Sabbath and the Law
Polish name: szabat i Prawo
Key terms: sabbath, law, purification
Review routing: Native speaker review
Polish Catholic and most Protestant tradition assumes Sunday (niedziela) worship; a footnote should clarify that Sabbath in these texts refers to the seventh-day Jewish practice Jesus himself observed and defended, not a call to alter the Christian Lord’s Day.
Unity of Jews and Gentiles
Polish name: jedność Żydów i pogan
Key terms: gentiles, samaritan, centurion
Review routing: Native speaker review
Poland’s complex Jewish-Christian history gives this doctrine particular pastoral weight; must be translated with full theological clarity, avoiding both triumphalist and dismissive framings.
Watchfulness and Eschatological Readiness
Polish name: czuwanie i gotowość eschatologiczna
Key terms: watch_be_alert, tribulation
Review routing: Native speaker review
Vigilant readiness for the Kingdom’s still-future consummation; ensure ‘czuwać’ is not read as mere passive waiting but active, alert readiness.
Humility and the Reversal Motif
Polish name: pokora i motyw odwrócenia
Key terms: humble_exalt, blessed
Review routing: Native speaker review
A recurring Lukan pattern (the humbled exalted, the exalted humbled) tied to the Magnificat’s social reversal language; ensure consistency of ‘uniżyć’/‘wywyższyć’ across occurrences so the pattern remains visible.
Providence
Polish name: opatrzność Boża
Key terms: providence, anxious_worry
Review routing: Native speaker review
God’s personal, purposive care; avoid the fatalistic vernacular framing of ‘los’ or ‘przeznaczenie,’ as flagged in the baseline Romans package.
Mission to the Nations
Polish name: misja do narodów
Key terms: sent, mission, proclaim_herald
Review routing: Native speaker review
Standard term; low colonial-connotation risk, though Poland’s own strong missionary-sending tradition (reinforced by John Paul II’s papacy) is a cultural asset here, per the baseline package’s note.
Low Risk Doctrines
Apostleship and Sending
Polish name: apostolstwo i posłanie
Key terms: apostle, sent
Review routing: Automated review
‘Apostoł’ is unambiguous and consistent across Polish Christian traditions, matching the baseline registry’s Low tier.
Thanksgiving and Gratitude
Polish name: dziękczynienie i wdzięczność
Key terms: thanksgiving
Review routing: Automated review
Standard term; minimal risk, matching the baseline registry’s Low tier. The healed Samaritan leper’s return to give thanks (17:16) is a notable Lukan example.
Referenced passages