Biblical Theme Map

Biblical Theme Map: 1 Corinthians — Theme Structure and Canonical Connections

Purpose

This document maps the ten curriculum doctrines assigned to 1 Corinthians onto (1) the letter’s own internal structure, (2) their roots in the Old Testament, (3) their center in the person and work of Christ, and (4) their trajectory forward into the rest of the New Testament and eschatological consummation — with explicit connection points back to the Romans curriculum already processed under this Language Package. It is the theological companion to 09_cross_reference_analysis.md’s textual/citation matrix and should be read alongside it.

Part One: Letter Structure Map

1 Corinthians is not a systematic theological treatise like Romans but a pastoral response to specific, named problems in a specific congregation. Its theological weight is delivered through those specific pastoral occasions. The letter’s structure:

Section	Chapters	Governing Question	Unifying Theme	Key Verse
I. Opening	1:1-9	Who are we in Christ?	Calling, grace, fellowship	1:2
II. Division and the Cross	1:10-4:21	Why are you divided over human leaders?	Christian Unity vs. Factionalism; The Cross as Wisdom and Power	1:18
III. Holiness Cases	5:1-6:20	Why do you tolerate sin and drag believers to pagan courts?	Church Discipline and Holiness	6:19-20
IV. Marriage	7:1-40	How should believers order marriage and singleness?	Marriage and Singleness	7:7
V. Liberty and Idolatry	8:1-11:1	May we eat meat offered to idols?	Christian Liberty and Idol Meat	10:31
VI. Worship Order	11:2-34	How should men, women, and the church behave in worship, and at the Table?	Order in Worship; The Lord’s Supper	11:26
VII. Spiritual Gifts	12:1-14:40	How should Spirit-given gifts function in the body?	Spiritual Gifts and the Body of Christ; Love as the Greater Way	13:13
VIII. Resurrection	15:1-58	If Christ is not raised, what do we have?	The Resurrection of Christ and Believers	15:20
IX. Closing	16:1-24	How do we care for one another and finish well?	Christian Fellowship, Mission	16:13-14

Structural observation for translators: every section of this letter, however apparently occasional or disciplinary in surface content, is argued from a theological center — the cross (I-II), the body as God’s temple (III), creation order (IV, VI), the nature of idols and God’s exclusive lordship (V), the nature of the body of Christ and love (VII), and the resurrection (VIII), which the letter itself treats as the load-bearing doctrine underneath all the others (15:12-19: if there is no resurrection, the entire structure above collapses). This is why the curriculum’s core passage, 15:1-11, functions as the letter’s theological anchor rather than merely its eighth of sixteen chapters.

Part Two: The Ten Curriculum Doctrines Across Scripture

1. The Resurrection of Christ and Believers

OT roots: Job’s hope of bodily vindication (Job 19:25-27); Isaiah’s resurrection hope (Isaiah 25:8; 26:19); Daniel’s explicit bodily resurrection prophecy (Daniel 12:2); Ezekiel’s valley of dry bones as a national-restoration image drawing on bodily-resurrection imagery (Ezekiel 37).
Center in Christ: the historical, bodily, eyewitness-attested resurrection of Jesus (1 Corinthians 15:3-8), the “firstfruits” (15:20,23) guaranteeing believers’ own future bodily resurrection.
1 Corinthians development: the fullest sustained resurrection argument in the New Testament outside the Gospels’ resurrection narratives themselves — establishing evidentiary basis (vv.1-11), logical necessity (vv.12-19), redemptive-historical order (vv.20-28), ethical implication (vv.29-34), and the nature of the resurrection body (vv.35-58).
Romans parallel: Romans 1:4 (resurrection as declaring Sonship), Romans 6:4-5 (union with Christ’s resurrection as the ground of new obedience), Romans 8:11 (the Spirit who raised Christ will raise believers) — Romans states the doctrine compactly at multiple points; 1 Corinthians 15 is its extended treatise.
Forward trajectory: 2 Corinthians 5:1-10 (the resurrection body as a heavenly dwelling); Philippians 3:20-21 (the body transformed to be like Christ’s glorious body); 1 Thessalonians 4:13-18 (the resurrection at Christ’s return); Revelation 20:4-6; 21:1-4 (final bodily resurrection and new creation).
Sanskrit doctrinal note: see doctrine_risk_registry.json’s “resurrection_of_christ” entry (Critical, inherited from Romans) and 08_core_glossary.md #7-8, #42-43 for this curriculum’s extensive additional cautions (ψυχικός/πνευματικός body-pair; φθαρτόν/ἄφθαρτον; the seed-sown analogy’s proximity to karma-bīja). This is the single most doctrinally dense theme in the entire curriculum.

2. Christian Unity versus Factionalism

OT roots: Israel’s tribal unity under one covenant despite twelve distinct tribes (Numbers 1-2’s tribal census organized around a single tabernacle-centered camp); Psalm 133 (“how good and pleasant it is when brothers dwell in unity”).
Center in Christ: one Lord, one faith, one baptism (cf. Ephesians 4:5, a later NT development of exactly this letter’s concern) — the Corinthians’ factions (1:12: “I follow Paul,” “I follow Apollos,” “I follow Cephas,” “I follow Christ”) are rebuked because Christ, not any human teacher, was crucified for them and into whose name they were baptized (1:13).
1 Corinthians development: chapters 1-4 diagnose factionalism as a symptom of worldly wisdom-seeking and status-competition; chapter 12 grounds unity positively in the one Spirit distributing diverse gifts to one body; chapter 11’s worship-order material and chapter 14’s call for order both serve unity’s practical outworking.
Romans parallel: Romans 14:1-15:7’s extended argument for unity between the “weak” and “strong” in matters of conscience (food, days) is the closest structural parallel — both letters address concrete practices threatening to fracture a congregation, and both ground the resolution in Christ’s Lordship over each believer’s conscience rather than in one party’s simple victory over the other.
Forward trajectory: Ephesians 4:1-16 (the unity of the Spirit maintained through the bond of peace, and the body built up through gift-diversity — essentially citing this letter’s chapter 12 argument as settled doctrine); John 17:20-23 (Christ’s own prayer for the unity of all believers).
Sanskrit doctrinal note: see 08_core_glossary.md #1 (σχίσμα/भेदः) — flagged for care against drift into the unrelated Vedāntic bheda-abheda metaphysical register.

3. The Cross as Wisdom and Power

OT roots: the paradox of divine strength manifest through apparent weakness or foolishness recurs in the OT (Gideon’s reduced army, Judges 7; David’s stone against Goliath, 1 Samuel 17); Isaiah 29:14 and Isaiah 53’s suffering-servant paradox (a despised, stricken figure as the means of healing) directly anticipate this theme’s christological center.
Center in Christ: the crucifixion, a mode of execution reserved for slaves and rebels, is declared to be simultaneously God’s wisdom and God’s power (1:18-25) — the theme’s paradox is not resolved but asserted as a permanent, load-bearing feature of the gospel’s shape.
1 Corinthians development: the controlling argument of chapters 1-2, explicitly opposed to “eloquent wisdom” and rhetorical sophistication as competing means of persuasion (2:1-5) — Paul’s own homiletic self-restraint is presented as intentionally patterned after the cross’s own paradoxical logic.
Romans parallel: Romans 1:16 (“the gospel… is the power of God for salvation”) states the power-half of this pairing without 1 Corinthians’ explicit wisdom/foolishness antithesis; the two documents’ treatments should be read as complementary rather than duplicative.
Forward trajectory: Philippians 2:5-11 (Christ’s self-emptying, the ultimate expression of power-through-weakness, resulting in his exaltation); 2 Corinthians 12:9-10 (“my power is made perfect in weakness”).
Sanskrit doctrinal note: the co-occurrence of प्रज्ञा (wisdom, High risk) and सामर्थ्यम् (power, High risk) in the same verses (1:18, 1:24) is unique to this curriculum and requires both cautions to be applied simultaneously — see 07_semantic_analysis.md Chapter 1.

4. Church Discipline and Holiness

OT roots: the covenant-community purity concern running throughout Leviticus (e.g. Leviticus 18-20’s holiness code) and the “purge the evil from among you” formula repeated across Deuteronomy (13:5; 17:7; 19:19; 22:21,24; 24:7).
Center in Christ: believers’ bodies are members of Christ himself and temples of the Holy Spirit (6:15,19) — holiness is grounded in union with Christ and Spirit-indwelling, not primarily in law-code compliance.
1 Corinthians development: chapter 5’s discipline case (the man living with his father’s wife) and chapter 6’s warnings against sexual immorality and litigiousness both apply this theme concretely; the “hand over to Satan” instruction (5:5) frames discipline as remedial, aimed at the offender’s ultimate salvation (“that his spirit may be saved”).
Romans parallel: Romans 6:19,22 (“present your members as slaves to righteousness, leading to sanctification”) and Romans 12:1-2 (“present your bodies as a living sacrifice, holy and acceptable”) both develop the same body-holiness theme in exhortation-form rather than case-law form.
Forward trajectory: Matthew 18:15-20 (Jesus’s own procedure for church discipline); Galatians 6:1 (restoring a sinning believer “in a spirit of gentleness”); Hebrews 12:14 (“strive… for the holiness without which no one will see the Lord”).
Sanskrit doctrinal note: see 08_core_glossary.md #10-12; the temple metaphor (मन्दिरम्) here is used positively, in deliberate contrast to its rejection for “church-as-assembly” in the Romans baseline — translators must track which sense (indwelling-metaphor vs. assembly) is active in any given occurrence.

5. Marriage and Singleness

OT roots: the Genesis creation ordinance of marriage (Genesis 2:18-24, “it is not good that the man should be alone… they shall become one flesh”); the Song of Songs’ celebration of marital love; the prophetic use of marriage as a covenant metaphor (Hosea 1-3).
Center in Christ: marriage is taken up into and reoriented by the coming kingdom’s priorities (7:29-31, “the appointed time has grown very short”); singleness is commended not as a rejection of marriage’s goodness but as a Spirit-enabled devotion freed for “undivided devotion to the Lord” (7:35).
1 Corinthians development: the most extended NT treatment of marriage, celibacy, divorce, and remarriage in a single chapter, addressing multiple distinct pastoral cases (married believers, believers married to unbelievers, the unmarried, widows) with distinct instructions for each.
Romans parallel: no direct Romans parallel; Romans does not address marriage as a topic. This is a genuinely new theme for the Language Package.
Forward trajectory: Ephesians 5:22-33 (marriage as an image of Christ and the church); Matthew 19:3-12 (Jesus’s own teaching on marriage, divorce, and voluntary celibacy “for the sake of the kingdom,” directly anticipating 1 Corinthians 7’s logic); Revelation 19:6-9 (the marriage supper of the Lamb as the eschatological horizon toward which all earthly marriage points).
Sanskrit doctrinal note: see 08_core_glossary.md #16 — the ब्रह्मचर्यम् rejection is the single most important caution in this theme; Paul’s teaching must not be assimilated to the varṇāśrama āśrama-stage system.

6. Christian Liberty and Idol Meat

OT roots: the first and second commandments (Exodus 20:3-5, no other gods, no idols); the prophetic idol-polemic tradition (Isaiah 44:9-20; Jeremiah 10:1-16; Psalm 115:4-8, idols as powerless, lifeless objects); Daniel’s refusal of the king’s food (Daniel 1:8) as a precedent for principled dietary conscience under pagan pressure.
Center in Christ: “there is no God but one… yet for us there is one God, the Father… and one Lord, Jesus Christ” (8:4,6) — Christ’s lordship, not the idol’s non-existence alone, is the positive ground of Christian freedom; that freedom is then voluntarily constrained by love for the “weaker” believer’s conscience (8:9-13) and ultimately by the goal that “whatever you do, do all to the glory of God” (10:31).
1 Corinthians development: chapters 8-10 form the letter’s longest sustained argument, moving from principle (8) through personal example (9, Paul’s voluntary forgoing of his own rights) to warning (10:1-13, Israel’s wilderness idolatry) to practical resolution (10:14-11:1).
Romans parallel: Romans 14:1-23’s treatment of food and days is the direct structural sibling of this theme — both apply the same underlying principle (liberty exercised in love, limited for the weaker believer’s sake) to different specific triggers (Romans: kosher food and holy days in a Jewish-Gentile context; 1 Corinthians: meat with a pagan cultic history in a Greco-Roman context).
Forward trajectory: Revelation 2:14,20 (Pergamum and Thyatira rebuked for tolerating those who eat food sacrificed to idols) shows this exact issue persisting as a live pastoral problem into the sub-apostolic church.
Sanskrit doctrinal note: this is the single highest-stakes ritual-collision theme in the entire curriculum — see 07_semantic_analysis.md Chapter 8 and 08_core_glossary.md #19-20 (idol/प्रतिमा and idol-food/निवेदितं मांसम्) for the extensive naivedya/prasāda cautions. No other theme in this Language Package (Romans included) approaches this level of direct live-ritual-practice collision.

7. The Lord’s Supper

OT roots: the Passover meal (Exodus 12) and the Sinai covenant-ratification meal (Exodus 24:8-11, blood thrown on the people and elders eating and drinking “in the presence of God”).
Center in Christ: Christ’s own words of institution (11:23-25), identifying the bread and cup with his body and blood, given “for you,” inaugurating “the new covenant in my blood” — the meal is a proclamation (“you proclaim the Lord’s death,” 11:26) of a completed, once-for-all atoning act, repeated in remembrance, not repeated in efficacy.
1 Corinthians development: chapter 11’s treatment addresses both the meal’s theological meaning (vv.23-26) and its abuse in practice (vv.17-22, 27-34, the Corinthians’ disorderly, unequal common meal preceding it).
Romans parallel: Romans does not treat the Lord’s Supper directly; this is a genuinely new theme for the Language Package, though it draws on the same संविद् (covenant) root already established there.
Forward trajectory: Matthew 26:26-29, Mark 14:22-25, Luke 22:14-20 (the institution narratives themselves); Luke 22:19’s “do this in remembrance of me” directly quoted at 1 Corinthians 11:24-25 (Paul’s account is the earliest written record of the institution words, predating the Gospels’ composition).
Sanskrit doctrinal note: see 08_core_glossary.md #28-29 — the प्रभुभोजनम्/स्मरणम् terms, and the mandatory rejection of श्राद्ध (ancestral memorial-rite) vocabulary, are unique to this theme and among the most consequential new coinages in the curriculum.

8. Spiritual Gifts and the Body of Christ

OT roots: the Spirit’s empowerment of specific individuals for specific tasks in Israel’s history (Bezalel’s Spirit-given craftsmanship, Exodus 31:1-5; the judges’ Spirit-empowered leadership; the prophets’ Spirit-given utterance) prefigures gift-diversity, though not yet the corporate “body” ecclesiology Paul develops; Joel 2:28-29’s promise of the Spirit poured out “on all flesh” (quoted at Acts 2:17-18) is the direct prophetic background for gifts being distributed broadly across the whole believing community rather than to a religious specialist class alone.
Center in Christ: “there are varieties of gifts, but the same Spirit… to each is given the manifestation of the Spirit for the common good” (12:4,7) — the gifts flow from union with the ascended, gift-giving Christ (cf. Ephesians 4:7-13’s parallel development) and serve the building up of Christ’s own body.
1 Corinthians development: chapter 12’s gift-lists and body-metaphor, chapter 14’s practical regulation of the most disruptive gifts (tongues and prophecy) in corporate worship.
Romans parallel: Romans 12:3-8’s brief gift-list and body-metaphor is the direct compressed sibling of 1 Corinthians 12’s extended treatment — both begin from the same “one body, many members” image and both list overlapping (not identical) gifts.
Forward trajectory: Ephesians 4:7-16 (gifts given by the ascended Christ for building up the body to maturity); 1 Peter 4:10-11 (every believer as a steward of God’s varied grace).
Sanskrit doctrinal note: see 08_core_glossary.md #33-36; the Puruṣasūkta contrast (#33) is the most significant single cultural-collision note attached to this theme, and per the Cross-Reference Analysis should eventually be retrofitted onto the Romans 12:4-5 occurrence for full consistency.

9. Love as the Greater Way

OT roots: Leviticus 19:18 (“love your neighbor as yourself”); the hesed (steadfast covenant love) vocabulary running throughout the Psalms and Prophets describing God’s own committed love toward Israel.
Center in Christ: Christ’s own self-giving love is the pattern this chapter’s description of love ultimately describes without naming him explicitly (13:4-7’s description of love — patient, kind, not self-seeking, bearing all things — reads as an implicit portrait of the crucified Christ, consonant with the letter’s earlier cross-centered argument in chapters 1-2); John 13:34-35 and John 15:13 make explicit what 1 Corinthians 13 leaves implicit.
1 Corinthians development: chapter 13 interrupts the spiritual-gifts discussion (chapters 12 and 14) to insist that love, not gift-possession, is the “more excellent way” (12:31) — gifts without love profit nothing (13:1-3), and love alone among the triad of faith, hope, and love is said to be permanently “greatest” because it alone never ends (13:8-13).
Romans parallel: Romans 13:8-10 (“love is the fulfilling of the law,” citing the same Leviticus 19:18 command) and Romans 5:5,8 (God’s love poured into believers’ hearts; God’s love demonstrated in Christ’s death for sinners) both develop love as foundational, though neither achieves 1 Corinthians 13’s sustained, self-contained treatment.
Forward trajectory: 1 John 4:7-21 (God’s own nature identified with love, and love as evidence of new birth); Galatians 5:22 (love as the first-named fruit of the Spirit); Colossians 3:14 (love as “the bond of perfect harmony,” a strikingly similar image to 1 Corinthians 13’s role relative to the other virtues and gifts).
Sanskrit doctrinal note: ἀγάπη/प्रेम (Critical) is the highest-risk single-word rendering decision in the entire curriculum given prema-bhakti/rasa theology’s cultural dominance — see 08_core_glossary.md #37. This theme’s Sanskrit-language stakes are arguably higher than any other, including the resurrection and idol-meat themes, precisely because प्रेम is not a peripheral technical term but a word ordinary Sanskrit-literate readers already associate with a fully developed, emotionally rich devotional theology.

10. Order in Worship

OT roots: the detailed, God-given order governing Israel’s tabernacle/temple worship (Exodus 25-31, Leviticus 1-10) establishes the principle that worship of the true God is not spontaneous or self-directed but ordered according to divine instruction; 1 Chronicles 15-16’s careful ordering of Levitical worship roles is a further precedent.
Center in Christ: worship is now offered “in Christ” through the one Spirit (12:3,13), but the principle of ordered, edifying, non-chaotic worship remains — “God is not a God of confusion but of peace” (14:33), and “all things should be done decently and in order” (14:40).
1 Corinthians development: chapter 11’s head-covering instructions (grounded in creation order) and chapter 14’s regulation of tongues, prophecy, and the role of women in the congregational assembly both serve this theme; both are flagged in the Romans baseline’s AI-instructions as requiring authority/gender/honor-shame sensitivity review rather than blanket Critical/High doctrinal-collision treatment.
Romans parallel: Romans 13:1-7 (order and submission to governing authorities) is a structurally similar “order” theme applied to civil rather than ecclesial authority; both themes require the same interpretive care to avoid importing an unrelated hierarchical framework (varṇa-based social ranking) onto a relational-order instruction.
Forward trajectory: 1 Timothy 2:8-15 and 3:1-13 (further NT instruction on order and qualification for church roles); Titus 1:5-9.
Sanskrit doctrinal note: see 08_core_glossary.md #30-31 (κεφαλή/शिरः-शिरस्त्वम्, and head-covering); flagged per the baseline’s own escalation rules for “segments about government/authority” and “honor/shame dynamics” as scholar-review (not automatic Critical-tier theologian) items, distinct from the Critical-tier doctrines proper.

Part Three: Cross-Cutting Meta-Theme — Cruciform Wisdom as the Letter’s Hermeneutical Key

Read across its full sweep, 1 Corinthians uses a single interpretive lens — the paradoxical wisdom-and-power of the cross (theme 3, chapters 1-2) — to reorder every other practical and doctrinal question the letter addresses:

Factionalism (theme 2) is corrected by recalling that no human leader, only the crucified Christ, is the ground of unity.
Church discipline (theme 4) applies cross-purchased ownership of the body (“you were bought with a price,” 6:20) as the ground of bodily holiness.
Marriage and singleness (theme 5) are both relativized by the cross-shaped reordering of all earthly relationships around “undivided devotion to the Lord” (7:35).
Idol meat and liberty (theme 6) are resolved not by asserting rights but by voluntary cross-shaped self-limitation for a weaker believer’s sake (8:9-13; explicitly patterned on Paul’s own imitation of Christ, 11:1).
The Lord’s Supper (theme 7) is the ritual proclamation of the cross itself (“you proclaim the Lord’s death,” 11:26).
Spiritual gifts (theme 8) are corrected from status-competition toward mutual service by the same cross-shaped logic (“God has so composed the body, giving greater honor to the part that lacked it,” 12:24).
Love (theme 9) is described in terms (patient, not self-seeking, bearing all things) that are themselves a portrait of the crucified Christ.
Order in worship (theme 10) subordinates individual spiritual display to corporate edification, the same self-giving priority the cross establishes.
The resurrection (theme 1) is the vindication and completion of the cross’s apparent defeat — without it, “we are of all people most to be pitied” (15:19), but with it, the cross’s wisdom and power are proven not to have been in vain (15:58, echoing 15:10’s “not I, but the grace of God”).

Translation implication: because this cruciform logic structurally governs the whole letter, translators should treat the Chapter 1-2 σοφία/δύναμις (प्रज्ञा/सामर्थ्यम्) terminology as a kind of governing key that later chapters implicitly presuppose, even where the words themselves do not recur. This is not a new doctrinal risk but a structural-coherence note for maintaining consistent theological voice across the translated document.

Part Four: Canonical Trajectory Diagram (Textual)

CREATION (Genesis 1-2: image of God, one-flesh marriage, ordered cosmos)
        |
FALL & COVENANT HISTORY (Exodus: Passover, Sinai covenant meal, wilderness wandering;
        Leviticus: holiness code, purge-the-evil formula;
        Prophets: idol-polemic, resurrection hope, new-covenant promise, Suffering Servant)
        |
CHRIST (crucified — apparent weakness/foolishness; resurrected — vindicating power/wisdom;
        pre-existently active even in OT redemptive history, 1 Cor 10:4;
        instituting the new covenant meal; pouring out the Spirit and his gifts;
        the one Lord alongside the one God of Israel's Shema)
        |
1 CORINTHIANS (the letter applies the cross-and-resurrection center to:
        unity, holiness, marriage, liberty, the Supper, gifts, love, worship order —
        and grounds the whole ethical program in the certainty of bodily resurrection, ch.15)
        |
        |---- parallels ROMANS (same Language Package: shared doctrine of grace,
        |     shared "weak/strong" liberty logic, shared body-of-Christ image,
        |     shared Isaiah 40:13 citation, shared "Jesus is Lord" confession)
        |
FORWARD NT TRAJECTORY (Ephesians: unity, gifts, marriage-as-mystery;
        Philippians: cross-shaped humility and resurrection hope;
        Hebrews: once-for-all sacrifice, better covenant;
        1 John: God is love;
        Revelation: marriage supper of the Lamb, final bodily resurrection, new creation)

Summary Table: Doctrine-to-Risk Cross-Reference

Curriculum Doctrine	Primary Risk Tier(s) Involved	Key Sanskrit Term(s)	Registry Entry
Resurrection of Christ and Believers	Critical	पुनरुत्थानम्, प्राकृतं/आत्मिकं शरीरम्, विनाशी/अविनाशी	resurrection_of_christ (Romans baseline, extended)
Christian Unity vs. Factionalism	Medium-High	भेदः, ख्रीष्टस्य शरीरम्	new: “christian_unity” (recommend registration)
The Cross as Wisdom and Power	High	प्रज्ञा, सामर्थ्यम्, क्रूशः	new: “cross_as_wisdom_and_power” (recommend registration)
Church Discipline and Holiness	High	पवित्रम्, मन्दिरम्, शैतानाय समर्पणम्	separation_unto_gods_service (Romans baseline, extended)
Marriage and Singleness	High	विवाहः, अविवाहित्वम्	new: “marriage_and_singleness” (recommend registration)
Christian Liberty and Idol Meat	Critical	प्रतिमा, देवप्रतिमाभ्यः निवेदितं मांसम्, अन्तःकरणम्	new: “christian_liberty_and_conscience” (recommend registration)
The Lord’s Supper	Critical	प्रभुभोजनम्, स्मरणम्, नवसंविद्	new: “lords_supper” (recommend registration)
Spiritual Gifts and the Body of Christ	Critical/Medium	ख्रीष्टस्य शरीरम्, आत्मिकं वरदानम्, भाषाः	spiritual_gifts (Romans baseline, extended)
Love as the Greater Way	Critical	प्रेम	new: “love_as_greater_way” (recommend registration)
Order in Worship	High/Medium	शिरः, शिरस्त्वम्, आवरणम्	new: “order_in_worship” (recommend registration)

Recommend these six new doctrine entries be added to a curriculum-specific extension of doctrine_risk_registry.json prior to Phase 2 translation, following the exact schema of the existing Romans baseline entries.

This document should be read together with analysis/09_cross_reference_analysis.md (citation matrix) and analysis/08_core_glossary.md (per-term Sanskrit renderings). Together, these three documents plus 07_semantic_analysis.md constitute the complete Phase 1 semantic and theological foundation for 1 Corinthians Phase 2 translation under this Language Package.

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.