Doctrine Analysis
Doctrine Analysis: Ephesians 1–6 (Full-Book Doctrine Matrix)
Language pair: English → Sanskrit
Curriculum: Ephesians
Core passage (theological anchor, not scope boundary): Ephesians 2:1–10
Consistency statement: Every doctrine, risk tier, Sanskrit doctrine name, and review-routing decision in this document is identical to and directly sourced from doctrine_risk_registry.json (Ephesians edition, version 1). This file exists to present that registry as a chapter-by-chapter doctrine matrix for translator and reviewer use; it introduces no new doctrines, risk tiers, or routings beyond what the registry already fixes. Where the Romans baseline registry already established a doctrine (grace, salvation, election, sin, church, resurrection, etc.), this analysis reuses the baseline’s risk tier and reasoning exactly and notes only what is materially new to its Ephesians occurrence.
Full-book coverage mandate: Per PRD Phase 1, this matrix spans Ephesians chapters 1 through 6 in full. Every chapter is represented below with its own section. No chapter is silently skipped. Ephesians is a doctrinally dense, tightly argued letter; unlike some New Testament books, every one of its six chapters carries load-bearing theological content requiring translation-risk assessment — there is no chapter reviewed and found doctrinally inert.
How to read this matrix
Each chapter section below lists the doctrines active in that chapter, in order of first appearance. Columns:
- Doctrine — matches the
namefield indoctrine_risk_registry.json - Supporting passages (this book) — Ephesians references only, per the registry’s
primary_passages - Risk — Critical / High / Medium / Low, per the registry’s
riskfield (never re-derived here) - Translation risk (Sanskrit) — condensed statement of the registry’s
sanskrit_risk_notes, naming the specific colliding classical-Sanskrit doctrine or term where applicable - Review routing — per the registry’s
review_routingfield
A doctrine active across multiple chapters (e.g., the Mystery of Christ, spanning chs. 1, 3, 5, 6) is listed in each chapter section where it is textually active, with a cross-reference note, so that translators working chapter-by-chapter always see the full risk picture for that chapter without needing to consult a separate index.
Chapter 1 — Blessing, Election, Redemption, the Mystery, and Christ’s Supremacy
| Doctrine | Supporting passages | Risk | Translation risk (Sanskrit) | Review routing |
|---|---|---|---|---|
| Election and Predestination in Christ | Eph 1:4–5, 1:9, 1:11–12 | Critical | पूर्वनिर्णयः is coined on the Mīmāṃsā/Nyāya निर्णय model (a reasoned, definitively-ascertained conclusion), repurposed for God’s sovereign prior decision. Gravest risk: collapse into दैवम्/भाग्यम् (impersonal fate, rejected in the Romans baseline) or कर्मफलम् (automatic karmic result). The compressed 1:4–5 clustering of election + predestination + adoption is especially vulnerable to being smoothed into a single impersonal-fate reading; वरणम् and पूर्वनिर्णयः must remain terminologically distinct. | Human theologian |
| Redemption | Eph 1:7, 1:14 | Critical | क्रयत्राणम् must foreground a price paid by another (Christ’s blood). Never विमोचनम् (shares √muc with forbidden मोक्षः) or मुक्तिः (forbidden outright per Romans baseline). No analogue to this “price paid by another” structure exists in mokṣa’s self-realization framework. | Human theologian |
| The Mystery of Christ Revealed | Eph 1:9–10 (also 3:3–9; 5:32; 6:19 — see Ch. 3, 5, 6) | Critical | Structurally reversed collision: Vedāntic/Tantric रहस्य/गुह्य names truth deliberately restricted to qualified initiates (adhikārī) via guru-mediated transmission — the opposite movement from μυστήριον, a truth hidden for ages now openly proclaimed to all. Reversal note mandatory at every occurrence, not a generic “different from Hindu belief” gloss. | Human theologian |
| Sealing and Indwelling of the Holy Spirit | Eph 1:13–14 (also 4:30 — see Ch. 4) | Critical | Compounds two risks: (1) पवित्र आत्मा’s full Advaita ātman-Brahman collision (mahāvākyas); (2) मुद्रा’s assimilation risk to tapta-mudrā-dhāraṇa (Vaiṣṇava initiatory branding) or Tantric/Haṭha-yogic hand-gesture मुद्रा. Both must be disambiguated at every occurrence: the Spirit is a distinct, personal, divine guarantor; the seal is God’s invisible internal mark, not a guru-administered rite. | Human theologian |
| Inheritance and Adoption | Eph 1:5, 1:11, 1:14, 1:18 (also 3:6 — see Ch. 3) | High | उत्तराधिकारः and पुत्रत्वेन स्वीकरणम् must avoid दायभाग/दत्तकग्रहण-family vocabulary (named dharmaśāstra schools governing partial, birth-order-conditioned inheritance). Ephesians pictures complete, undivided heirship. | Human theologian |
| Headship and Supremacy of Christ | Eph 1:20–23 (also 4:15; 5:23 — see Ch. 4, 5) | Critical | Christ’s supremacy over “every rule and authority, power and dominion” (1:21) must avoid लोकपालाः/दिक्पालाः or any Purāṇic deity name for the subordinated powers, which would place Christ merely atop an existing Hindu cosmological hierarchy rather than categorically above every power whatsoever. शिरस् (head) rendered organically, never प्रधानः (Sāṃkhya’s prakṛti-synonym). | Human theologian |
| Fullness of Christ | Eph 1:23 (also 3:19; 4:13 — see Ch. 3, 4) | Critical | पूर्णता sits directly adjacent to the Īśa Upaniṣad’s foundational Advaita mantra (“pūrṇam idam pūrṇam adaḥ…”), asserting Brahman’s impersonal self-identical plenitude. Requires a personhood/indwelling note distinguishing Christ’s own personal, relational filling from an impersonal metaphysical plenitude realized as one’s true nature. | Human theologian |
| Providence and God’s Eternal Purpose | Eph 1:11 (also 3:10–11 — see Ch. 3) | High | God’s personal, purposive plan must not be rendered with दैवम्/भाग्यम् or कर्मफलम्, per the Romans baseline’s providence entry; risk compounded here by explicit tying to eternity-spanning election/predestination (1:4, 1:11). | Human theologian |
| Prayer and Intercession | Eph 1:16–19 (also 3:14–21; 6:18–20 — see Ch. 3, 6) | Medium | प्रार्थना must be distinguished from Vedic ritual invocation (āhvāna/homa), whose efficacy depends on exact mantra performance rather than relationship with a personal God. | Native speaker review (Sanskrit-philosophically-literate scholar) |
| Christian Identity in Christ | Eph 1:3–14 (also 2:6,10,13; 4:32 — see Ch. 2, 4) | High | The recurring ἐν Χριστῷ (“in Christ”) formula names the believer’s entire new identity and status. Must be located in union with Christ, not varṇa, accumulated karma-status, or ātman-Brahman identity (Advaita). | Human theologian |
| Thanksgiving | Eph 1:16 (also 5:4,20 — see Ch. 5) | Low | Standard term, consistent with Romans baseline (धन्यवादः). Minor risk of over-ritualization only. | Automated review |
Chapter 1 note: This chapter carries the single highest concentration of Critical-risk doctrine in the entire book (six of the twelve Critical-risk doctrines in the registry make their first appearance here), reflecting Paul’s dense opening doxology (1:3–14) and Christological climax (1:20–23). No occurrence in this chapter may be treated as low-priority for review.
Chapter 2 — Salvation by Grace, Union with Christ, and One New Humanity
Core passage: Ephesians 2:1–10 is located in this chapter and is the curriculum’s theological anchor.
| Doctrine | Supporting passages | Risk | Translation risk (Sanskrit) | Review routing |
|---|---|---|---|---|
| Salvation by Grace through Faith | Eph 2:1–10 (esp. 2:4–5, 2:8–9) | Critical | The curriculum’s core passage; parallels Romans 1:16–17 in required cross-document consistency. Three converging collision points: (1) त्राणम् must never drift toward मोक्षः/मुक्तिः; (2) कर्माणि (“works,” 2:9) must always carry the karma-phala contrast note, since Paul’s point is that salvation is NOT the automatic result of ritual/moral action; (3) दानम् (“gift,” 2:8) must be distinguished from dāna-puṇya’s merit-generating-for-the-giver structure — here God is the giver and no merit accrues to the human recipient. All three notes mandatory at every occurrence within 2:1–10. | Human theologian |
| Universal Human Accountability | Eph 2:1–3 (also 5:6 — see Ch. 5) | High | ”By nature children of wrath” (2:3) states universal, inherited liability prior to any individual act; must not be read through a karma-phala lens (as accumulated result of prior-life action), which would contradict the “by nature” universality Paul intends for Jew and Gentile alike (2:3, “as the rest of mankind”). | Human theologian |
| Resurrection and Union with Christ | Eph 2:5–6 | Critical | All three co-verbs (सजीवीकृतः, सहोत्थापितः, सहासितः) must retain सह- (“together with Christ”) as an inseparable prefix; dropping it risks reading the believer’s new life as an independently-achieved awakening/Self-realization. सहोत्थापितः must never drift toward पुनर्जन्म-family vocabulary (transmigration), per the Romans baseline resurrection entry. | Human theologian |
| Grace | Eph 2:4–9 (also 1:6–7; 4:7; 6:24 — see Ch. 1, 4, 6) | High | Unmerited favor contradicts the karma-mīmāṃsā automatic-result framework and must be distinguished from prasāda’s ritual offering-and-return structure, per the Romans baseline. 2:4’s deliberate two-term sequence (ἔλεος/mercy → κρपा, then χάρις/grace → अनुग्रहः) requires these two terms never be interchanged. | Human theologian |
| Unity of Jews and Gentiles in One New Humanity | Eph 2:11–22 (also 3:6 — see Ch. 3) | Critical | पुरुषः is explicitly forbidden for “new man/humanity” for two independent reasons: Sāṃkhya’s eternal, unchanging puruṣa cannot coherently be “created,” and the Puruṣa-sūkta’s (RV 10.90) varṇa-origin-from-dismembered-Puruṣa myth would catastrophically undercut a doctrine whose entire point is abolishing an ethnic/social dividing wall. एका नवा मानवता required instead. | Human theologian |
| Universal Scope of the Gospel | Eph 2:18 (also 3:12 — see Ch. 3) | High | प्रवेशः (access) and निर्भयता (boldness) name an unrestricted, ungraded approach to God open equally to Jew and Gentile through Christ, directly challenging the Mīmāṃsā-linked premise (already flagged in the Romans baseline) that Vedic ritual/scriptural access is properly restricted by varṇa (adhikāra). | Human theologian |
| The Church as the Body of Christ | Eph 2:19–22 (also 1:22–23; 4:4,12,15–16,25; 5:23,30 — see Ch. 1, 4, 5) | High | The “holy temple” language (2:21) must use a descriptive dwelling-phrase (पवित्रं निवासस्थानम्), never मन्दिरम्/देवालयः, per the Romans baseline church entry. शरीरम्/अङ्गानि must be distinguished from Vedāntic ātman/śarīra dualism (body as a temporary vessel for a transmigrating self). | Human theologian |
| Christian Identity in Christ | Eph 2:6, 2:10, 2:13 (also 1:3–14; 4:32 — see Ch. 1, 4) | High | Same ἐν Χριστῷ risk documented under Chapter 1; here specifically applied to being “created in Christ Jesus for good works” (2:10), which must not be conflated with karma-phala merit-accumulation. | Human theologian |
Chapter 2 note: This chapter contains the book’s theological anchor passage (2:1–10) and the sharpest single-chapter concentration of doctrines requiring explicit karma-mīmāṃsā and varṇa-hierarchy contrast notes. Every Critical/High doctrine above requires translator notes at first occurrence per 12_ai_translation_requirements.md’s escalation rules, extended by inheritance to this Ephesians package.
Chapter 3 — The Mystery Made Known, Paul’s Stewardship, and the Prayer for Fullness
| Doctrine | Supporting passages | Risk | Translation risk (Sanskrit) | Review routing |
|---|---|---|---|---|
| The Mystery of Christ Revealed | Eph 3:3–9 (also 1:9–10; 5:32; 6:19 — see Ch. 1, 5, 6) | Critical | Same reversal-collision as Chapter 1: unlike guru-mediated, adhikāra-restricted esoteric रहस्य, this mystery is proclaimed openly to Jew and Gentile alike (3:5–6, 9), without ritual-competence restriction. Reversal note mandatory. | Human theologian |
| Stewardship of the Mystery | Eph 3:2, 3:7–9 | Medium | व्यवस्था carries a possible dharmaśāstra “formal legal/ritual ruling” overtone; immediate context (“the stewardship of this grace given to me,” 3:2) generally disambiguates toward a Paul-specific commission. | Native speaker review (Sanskrit-philosophically-literate scholar) |
| Unity of Jews and Gentiles in One New Humanity | Eph 3:6 (“fellow heirs,” सहोत्तराधिकारी) (also 2:11–22 — see Ch. 2) | Critical | Same दायभाग-avoidance caution as “inheritance” applies to सहोत्तराधिकारी: Gentile believers are full, undivided fellow heirs, not partial-share co-inheritors under a dharmaśāstra inheritance-law model. | Human theologian |
| Universal Scope of the Gospel | Eph 3:12 (“boldness and access”) (also 2:18 — see Ch. 2) | High | निर्भयता (confident access) is granted through faith, not earned through ascetic qualification or ritual-competence attainment. | Human theologian |
| Providence and God’s Eternal Purpose | Eph 3:10–11 (“manifold wisdom of God,” “eternal purpose”) (also 1:11 — see Ch. 1) | High | God’s purpose realized specifically “through the church” (3:10) must not be rendered with दैवम्/भाग्यम् or कर्मफलम्, consistent with Chapter 1’s entry; risk compounded by explicit linkage to eternity-spanning election. | Human theologian |
| Fullness of Christ | Eph 3:19 (“filled with all the fullness of God”) (also 1:23; 4:13 — see Ch. 1, 4) | Critical | This is the single closest wording-parallel in the entire curriculum to the Īśa Upaniṣad’s pūrṇam mantra and therefore requires the strongest possible personhood/indwelling note: Christ’s fullness is his own personal, relational filling of the believer, categorically distinct from an impersonal metaphysical plenitude one might realize as one’s own true nature. | Human theologian |
| Prayer and Intercession | Eph 3:14–21 (“I bow my knees…”) (also 1:16–19; 6:18–20 — see Ch. 1, 6) | Medium | Same distinction from Vedic ritual invocation (āhvāna/homa) as Chapter 1; here embedded in Paul’s own extended intercessory prayer for the Ephesian believers. | Native speaker review (Sanskrit-philosophically-literate scholar) |
Chapter 3 note: This chapter’s central concern — a mystery once hidden, now openly revealed to all nations without restriction — makes it the doctrinal hinge connecting Chapter 1’s doxology to Chapter 4’s practical unity teaching. Every occurrence of रहस्यम् here must carry the mandatory reversal note distinguishing it from Vedāntic/Tantric esoteric restriction.
Chapter 4 — One Body, One Spirit, Gifts, and the New Self
| Doctrine | Supporting passages | Risk | Translation risk (Sanskrit) | Review routing |
|---|---|---|---|---|
| Unity of the Church (One Body, One Spirit) | Eph 4:1–6, 4:13 | Critical | ऐक्यम् directly overlaps Advaita Vedānta’s own vocabulary for the metaphysical non-dual identity of ātman and Brahman (aikya/tādātmya, per the mahāvākyas). The sevenfold unity list (4:4–6) must be taught as relational, ethical, communal oneness of purpose among genuinely distinct persons (many members, one body, 4:16) — never metaphysical erasure of personal distinction. This doctrine sits at the exact intersection of two Critical-risk terms (ऐक्यम् and पवित्र आत्मा) and is among the single highest-priority disambiguation requirements in this package. | Human theologian |
| Gifts for Building Up the Church | Eph 4:7–16 | Medium | पालकः (“pastor”) and उपदेशकः (“teacher”) deliberately avoid गोपालः (Kṛṣṇa-Gopāla bhakti epithet) and गुरुः (guru-śiṣya-paramparā lineage-authority apparatus, per the Romans baseline apostle entry). Both offices are Christ’s own gifts for equipping all the saints, not a monopolizing spiritual-elite class analogous to a guru lineage. | Native speaker review (Sanskrit-philosophically-literate scholar) |
| The Church as the Body of Christ | Eph 4:4, 4:12, 4:15–16, 4:25 (also 1:22–23; 2:19–22; 5:23,30 — see Ch. 1, 2, 5) | High | Same śarīra/ātman-dualism caution as Chapter 2; here extended to “speaking the truth in love” as a function of body-members mutually joined to the Head, not independently transmigrating selves. | Human theologian |
| Walking in Newness of Life | Eph 4:1, 4:17–24 (also 2:10; 5:1–2,8–15 — see Ch. 2, 5) | High | आचारः/आचरणम् (“walk”) risks evoking dharmaśāstra’s sadācāra (prescribed varṇa-conduct); must always be anchored to conduct flowing from a Spirit-given new identity in Christ, never caste-duty performance. “Old self / new self” (4:22–24) forbids पुरुषः, for the same Sāṃkhya-eternal-puruṣa and Puruṣa-sūkta reasons flagged under “one new humanity” — an eternal, unchanging puruṣa cannot coherently be “put off” or newly “created.” | Human theologian |
| Ongoing Ministry of the Holy Spirit (Grieving and Filling) | Eph 4:30 (“do not grieve the Holy Spirit”) (also 5:18; 6:17 — see Ch. 5, 6) | High | The verb “grieve” is grammatically incoherent applied to an impersonal ultimate reality; this should be taught as reinforcing, not merely risking, the Spirit’s distinct personhood — a positive teaching opportunity per the Romans baseline’s mandatory personhood-note requirement. | Human theologian |
| Christian Identity in Christ | Eph 4:32 (“as God in Christ forgave you”) (also 1:3–14; 2:6,10,13 — see Ch. 1, 2) | High | Same ἐν Χριστῷ risk as Chapters 1–2, here grounding the ethic of mutual forgiveness in the believer’s identity in Christ rather than in accumulated merit or ritual-status considerations. | Human theologian |
| Mutual Edification | Eph 4:15–16, 4:29 (also 5:19 — see Ch. 5) | Low | Building one another up in truth and love; no significant doctrinal risk beyond standard truth (सत्यम्) and love (प्रेम) term-consistency documented elsewhere. | Automated review |
Chapter 4 note: This chapter contains the doctrine with the single most acute cross-term collision risk in the entire package — “unity of the Spirit” — where two independently Critical-risk terms (ऐक्यम्, पवित्र आत्मा) converge in one clause (4:3–4). This convergence should be flagged for priority review ahead of other Critical-risk material in the surrounding text.
Chapter 5 — Sacrificial Love, Light versus Darkness, and Household Relationships
| Doctrine | Supporting passages | Risk | Translation risk (Sanskrit) | Review routing |
|---|---|---|---|---|
| Walking in Newness of Life | Eph 5:1–2, 5:8–15 (also 2:10; 4:1,17–24 — see Ch. 2, 4) | High | ”Walk in love” / “walk as children of light” continues the आचारः caution from Chapter 4; darkness/light (5:8–14) must avoid तमस् (Sāṃkhya guṇa-theory constituent), since Paul’s darkness/light is a moral-relational category, not a metaphysical constituent of prakṛti. | Human theologian |
| Sacrificial Love and Atonement of Christ | Eph 5:2, 5:25 | Critical | Must never be rendered with bare यज्ञः, the paradigmatic Vedic fire-sacrifice around which the entire Pūrva Mīmāṃsā hermeneutical system is built, where correctly-performed ritual mechanically produces its own result (apūrva) independent of the deity’s disposition. Christ’s self-offering must be taught as a unique, personal, once-for-all act of love freely accepted by grace — not a repeatable ritual technique generating an automatic result, continuous with the same Mīmāṃsā-category caution already applied to “law” and “justification” in the Romans baseline. | Human theologian |
| Idolatry and Exclusive Worship | Eph 5:5 | Critical | मूर्तिपूजा must never be used as the primary gloss, since it names the ordinary, mainstream devotional image/icon-worship practice of most living Hindu traditions, not a fringe vice — using it as default would misread Paul’s specific point (covetousness as a rival god) as a blanket denunciation of the target audience’s own devotional practice. अन्यदेवाराधना is required instead, shifting the semantic center to wrongly-placed ultimate allegiance. | Human theologian |
| Ongoing Ministry of the Holy Spirit (Grieving and Filling) | Eph 5:18 (“be filled with the Spirit”) (also 4:30; 6:17 — see Ch. 4, 6) | High | 5:18 compounds the πλήρωμα/Upaniṣadic-pūrṇam caution documented under “Fullness of Christ” (Ch. 1, 3) and must be treated with equal severity: being personally, relationally filled by the Spirit, not merging with an impersonal plenitude. | Human theologian |
| Household Codes and Christ-Centered Relationships | Eph 5:21–33 (also 6:1–9 — see Ch. 6) | High | अधीनता (“submission”) must always be paired with the husband’s co-equal, sacrificial-love command (5:25) and never presented as the one-directional lifelong female dependency doctrine of Manusmṛti 5.148/9.3 (“a woman must never be independent”). शिरस् (“head”) rendered organically, never प्रधानः (Sāṃkhya’s prakṛti-synonym), to preserve Paul’s single controlling Christ-church/husband-wife body-metaphor. | Human theologian |
| The Church as the Body of Christ | Eph 5:23, 5:30 (also 1:22–23; 2:19–22; 4:4,12,15–16,25 — see Ch. 1, 2, 4) | High | Same śarīra/ātman-dualism caution as prior chapters, here specifically applied to the husband-wife/Christ-church body analogy; body and Head are permanently, organically, inseparably united. | Human theologian |
| Mutual Edification | Eph 5:19 (also 4:15–16, 4:29 — see Ch. 4) | Low | ”Addressing one another in psalms and hymns” — standard low-risk edification vocabulary. | Automated review |
| Thanksgiving | Eph 5:4, 5:20 (also 1:16 — see Ch. 1) | Low | Standard term, consistent with Romans baseline. | Automated review |
Chapter 5 note: This chapter carries two of the twelve Critical-risk doctrines in the registry (Sacrificial Love and Atonement of Christ; Idolatry and Exclusive Worship), both requiring careful positive framing rather than the more common negative-contrast approach used elsewhere, since both risk terms (यज्ञः, मूर्तिपूजा) name central, living, mainstream practices of classical and contemporary Hindu religious life rather than marginal or rejected concepts.
Chapter 6 — Household Codes Continued, the Armor of God, and Closing Prayer
| Doctrine | Supporting passages | Risk | Translation risk (Sanskrit) | Review routing |
|---|---|---|---|---|
| Household Codes and Christ-Centered Relationships | Eph 6:1–9 (also 5:21–33 — see Ch. 5) | High | ”Children obey your parents … in the Lord” (6:1) must not collapse into dharmaśāstra putra-dharma (prescribed filial duty performance) but remain grounded in the child’s relationship to Christ. दासः (“slave”) carries some caste/status overtone in classical usage that must be explicitly relativized by 6:9’s “same heavenly Master for both” clause; स्वामी here is the ordinary household sense, distinct from the Romans baseline’s rejection of स्वामी as a title for God. | Human theologian |
| Spiritual Warfare and the Armor of God | Eph 6:10–20 | High | कवच (“armor”) must be distinguished from the kavaca-stotra genre (e.g., the Durgā Kavacam), a hymn of verbal/mantric protection recited for ritually-efficacious defense — Ephesians’ armor is composed of moral and doctrinal realities put on by settled conviction, not verses recited for their protective power in themselves. The hostile powers of 6:12 must never be rendered with लोकपालाः/दिक्पालाः (benevolent Hindu directional guardian-deities) or named Purāṇic demon-classes (असुर, राक्षस, पिशाच), each carrying an independent mythological cosmology that would misdirect the text. | Human theologian |
| Ongoing Ministry of the Holy Spirit (Grieving and Filling) | Eph 6:17 (“sword of the Spirit”) (also 4:30; 5:18 — see Ch. 4, 5) | High | The Spirit’s “sword” (his word, cf. वचनम्) continues the personhood-affirming pattern of this doctrine: an active, personal divine agent equipping believers for battle, not an impersonal force. | Human theologian |
| Prayer and Intercession | Eph 6:18–20 (“praying at all times in the Spirit… for me, an ambassador”) (also 1:16–19; 3:14–21 — see Ch. 1, 3) | Medium | Same Vedic-ritual-invocation distinction as Chapters 1 and 3, here applied to Paul’s request for prayer regarding his own gospel proclamation (6:19–20, closely tied to “mystery,” रहस्यम्). | Native speaker review (Sanskrit-philosophically-literate scholar) |
Chapter 6 note: The letter’s closing chapter concentrates household-ethics and spiritual-warfare material that, while classified High rather than Critical, requires unusually specific named-alternative avoidance (Manusmṛti citations for household codes; Durgā Kavacam and named Purāṇic demon-classes for the armor/powers material) — precision the reviewing theologian should verify term-by-term rather than accepting a generically “safe-sounding” Sanskrit rendering.
Consolidated Doctrine Matrix (All 28 Doctrines, Cross-Chapter)
This table restates every doctrine in doctrine_risk_registry.json exactly once, for at-a-glance auditing against the registry.
| # | Doctrine | Risk | Primary chapters | Review routing |
|---|---|---|---|---|
| 1 | Election and Predestination in Christ | Critical | 1 | Human theologian |
| 2 | Redemption | Critical | 1 | Human theologian |
| 3 | The Mystery of Christ Revealed | Critical | 1, 3, 5, 6 | Human theologian |
| 4 | Sealing and Indwelling of the Holy Spirit | Critical | 1, 4 | Human theologian |
| 5 | Inheritance and Adoption | High | 1, 3 | Human theologian |
| 6 | Headship and Supremacy of Christ | Critical | 1, 4, 5 | Human theologian |
| 7 | Fullness of Christ | Critical | 1, 3, 4 | Human theologian |
| 8 | Salvation by Grace through Faith | Critical | 2 (core passage) | Human theologian |
| 9 | Universal Human Accountability | High | 2 | Human theologian |
| 10 | Resurrection and Union with Christ | Critical | 2 | Human theologian |
| 11 | Grace | High | 1, 2, 4, 6 | Human theologian |
| 12 | Unity of Jews and Gentiles in One New Humanity | Critical | 2, 3 | Human theologian |
| 13 | Universal Scope of the Gospel | High | 2, 3 | Human theologian |
| 14 | The Church as the Body of Christ | High | 1, 2, 4, 5 | Human theologian |
| 15 | Stewardship of the Mystery | Medium | 3 | Native speaker review |
| 16 | Providence and God’s Eternal Purpose | High | 1, 3 | Human theologian |
| 17 | Prayer and Intercession | Medium | 1, 3, 6 | Native speaker review |
| 18 | Unity of the Church (One Body, One Spirit) | Critical | 4 | Human theologian |
| 19 | Gifts for Building Up the Church | Medium | 4 | Native speaker review |
| 20 | Walking in Newness of Life | High | 2, 4, 5 | Human theologian |
| 21 | Ongoing Ministry of the Holy Spirit (Grieving and Filling) | High | 4, 5, 6 | Human theologian |
| 22 | Sacrificial Love and Atonement of Christ | Critical | 5 | Human theologian |
| 23 | Idolatry and Exclusive Worship | Critical | 5 | Human theologian |
| 24 | Household Codes and Christ-Centered Relationships | High | 5, 6 | Human theologian |
| 25 | Spiritual Warfare and the Armor of God | High | 6 | Human theologian |
| 26 | Christian Identity in Christ | High | 1, 2, 4 | Human theologian |
| 27 | Thanksgiving | Low | 1, 5 | Automated review |
| 28 | Mutual Edification | Low | 4, 5 | Automated review |
Risk Summary (must match doctrine_risk_registry.json exactly)
| Tier | Count | Review routing |
|---|---|---|
| Critical | 12 | Human theologian (mandatory, every occurrence) |
| High | 11 | Human theologian (mandatory, every occurrence) |
| Medium | 3 | Native speaker review (Sanskrit-philosophically-literate scholar, in place of the vernacular-package “native speaker” role) |
| Low | 2 | Automated review |
| Total doctrines | 28 | — |
| Total requiring theologian review | 23 | — |
| Total requiring native-speaker/scholar review | 3 | — |
| Total automated-only | 2 | — |
Cross-Chapter Observations for Phase 2 Planning
- Critical-risk density is front-loaded. Chapter 1 alone introduces six of the book’s twelve Critical-risk doctrines (election/predestination, redemption, the mystery, sealing/indwelling of the Spirit, headship/supremacy, fullness of Christ), reflecting Paul’s compressed opening doxology (1:3–14) and Christological climax (1:20–23). Phase 2 batching should not assume Critical-risk material is evenly distributed; Chapter 1 segments require proportionally more theologian review capacity than later chapters.
- The core passage (2:1–10) is a three-way collision point. Salvation by Grace through Faith is the only doctrine in this registry where three separate forbidden-term families (मोक्ष-family, कर्मफल, दान-पुण्य) converge in a single ten-verse unit. This passage should be the first fully reviewed and locked segment before any other chapter proceeds to bulk translation, consistent with its role as curriculum thesis statement (cf. the baseline’s requirement that Romans 1:16–17 be locked first).
- “Unity” doctrines carry the sharpest single-term collision in the package. Both Chapter 2’s “one new humanity” (πυρσός-forbidding) and Chapter 4’s “unity of the Spirit” (ऐक्यम् adjacent to Advaita’s aikya/tādātmya) require the translator to hold two things in tension that classical Sanskrit vocabulary constantly pulls toward collapsing: real, relational togetherness among persons who remain personally distinct. This is the single most recurring theological-linguistic tension in the entire book and should be the subject of a dedicated reviewer briefing before Phase 2 begins.
- Two Critical-risk doctrines in Chapter 5 name mainstream, not marginal, Hindu practice. Unlike most collisions in this package (which contrast biblical doctrine with a specific philosophical school’s technical apparatus), “Sacrificial Love and Atonement of Christ” (vs. यज्ञः) and “Idolatry and Exclusive Worship” (vs. मूर्तिपूजा) risk giving offense or causing confusion by superficially appearing to denounce ordinary contemporary devotional practice. These require the most careful positive theological framing in the entire matrix.
- No chapter is doctrine-light. Every chapter (1–6) contains at least one Critical-risk doctrine except Chapter 6, which nonetheless contains three High-risk doctrines requiring named-alternative precision (Manusmṛti citations, Durgā Kavacam, Purāṇic demon-classes). Reviewer scheduling should treat all six chapters as requiring full theological review pass-through, not a reduced-scrutiny “closing chapter” assumption.
This document is the Step 4 doctrine matrix required by PRD Phase 1. It must be read alongside 08_core_glossary.md (term-level detail) and doctrine_risk_registry.json (machine-readable authority) and loaded, per 12_ai_translation_requirements.md’s pre-flight checklist, before any Phase 2 Ephesians segment is translated.
Critical Risk Doctrines
Election and Predestination in Christ
Sanskrit name: ख्रीष्टे परमेश्वरस्य वरणं पूर्वनिर्णयश्च
Key terms: predestined, foreordained, chosen, election, before the foundation of the world, according to his purpose
Review routing: Human theologian
पूर्वनिर्णयः is coined on the Mīmāṃsā/Nyāya निर्णय model (a definitively ascertained conclusion reached through reasoned argument), repurposed for God’s own sovereign prior decision. The gravest risk is collapse into दैवम्/भाग्यम् (impersonal fate, already rejected in the Romans baseline’s election and providence entries) or कर्मफलम् (automatic karmic result), any of which would convert Paul’s personal, pre-creation divine choice into an impersonal cosmic mechanism. Ephesians 1:4-5’s compressed clustering of election, predestination, and adoption in a single sentence makes this passage especially vulnerable to being smoothed into a single impersonal-fate reading if translators are not careful to keep वरणम् (the choosing) and पूर्वनिर्णयः (the prior, decisive timing) terminologically distinct.
Redemption
Sanskrit name: क्रयत्राणम्
Key terms: redemption, redeemed, through his blood
Review routing: Human theologian
CRITICAL: Never विमोचनम् (shares the √muc root with the forbidden मोक्षः) or मुक्तिः (forbidden outright per the Romans baseline). क्रयत्राणम् must always foreground a price paid by another (Christ’s blood) achieving the believer’s release, a structure with no analogue in mokṣa’s self-realization framework or in generic Buddhist/Jain liberation vocabulary.
The Mystery of Christ Revealed
Sanskrit name: ख्रीष्टस्य रहस्यस्य प्रकाशनम्
Key terms: mystery, revealed, made known, hidden for ages, stewardship of this mystery
Review routing: Human theologian
CRITICAL AND STRUCTURALLY REVERSED: Vedāntic and Tantric usage of रहस्य/गुह्य names teaching deliberately restricted to qualified initiates (adhikārī) through guru-mediated transmission — the exact opposite movement from Paul’s μυστήριον, a truth hidden for ages but now openly proclaimed to Jew and Gentile alike without restriction (3:5-6,9). Every occurrence must carry this reversal note explicitly, not a generic ‘different from Hindu belief’ gloss, per the same specificity standard the baseline requires for incarnation/avatāra.
Sealing and Indwelling of the Holy Spirit
Sanskrit name: पवित्रेण आत्मना मुद्रांकनं निवासश्च
Key terms: sealed, guarantee, Holy Spirit, down payment, given the Spirit
Review routing: Human theologian
Compounds two separate Sanskrit risks: (1) पवित्र आत्मा carries the full Advaita ātman-Brahman collision risk documented in the Romans baseline (the Upaniṣadic mahāvākyas’ assertion of ātman-Brahman non-difference); (2) the sealing metaphor itself (मुद्रा) risks assimilation to tapta-mudrā-dhāraṇa, the Vaiṣṇava initiatory branding rite, or to Tantric/Haṭha-yogic ritual hand-gestures. Both collisions must be explicitly disambiguated at every occurrence: the Spirit is a distinct, personal, divine guarantor, not the reader’s own universal Self, and the seal is God’s invisible internal mark, not a guru-administered physical rite.
Headship and Supremacy of Christ
Sanskrit name: ख्रीष्टस्य शिरस्त्वं सार्वभौमत्वं च
Key terms: far above all rule and authority, head over all things, head of the church, seated at the right hand
Review routing: Human theologian
Christ’s supremacy over ‘every rule and authority, power and dominion’ (1:21) must be rendered so that no rejected cosmic-hierarchy term (लोकपालाः, दिक्पालाः, or any Purāṇic deity name) is used for these subordinated powers, since such a term would place Christ merely at the top of an existing Hindu cosmological hierarchy rather than establishing him as categorically supreme over every power whatsoever. शिरस् (head) is rendered organically/literally, never with प्रधानः, the Sāṃkhya technical synonym for prakṛti, to preserve the single controlling body-metaphor Paul deploys for both Christ-church and (in ch. 5) husband-wife.
Fullness of Christ
Sanskrit name: ख्रीष्टस्य पूर्णता
Key terms: fullness, fills all in all, fullness of God, fullness of Christ
Review routing: Human theologian
CRITICAL: पूर्णता sits directly adjacent to the Īśa Upaniṣad’s foundational Advaita mantra (‘pūrṇam idam pūrṇam adaḥ, pūrṇāt pūrṇam udacyate’), asserting Brahman’s impersonal, self-identical infinite plenitude. Ephesians 3:19 (‘filled with all the fullness of God’) is the single closest wording-parallel to that mantra anywhere in this curriculum and requires the strongest possible personhood/indwelling note: Christ’s fullness is his own personal, relational filling and completing of the church and of individual believers, categorically distinct from an impersonal metaphysical plenitude one might realize as one’s own true nature.
Salvation by Grace through Faith
Sanskrit name: अनुग्रहेण विश्वासेन च त्राणम्
Key terms: grace, faith, saved, gift of God, not of works, dead in sin, made alive
Review routing: Human theologian
This is the curriculum’s core passage and thesis statement, paralleling Romans 1:16-17 in required cross-document consistency. Three separate Sanskrit collision points converge here: (1) त्राणम् must never drift toward मोक्षः/मुक्तिः; (2) कर्माणि (works, 2:9) must always carry the karma-phala contrast note, since Paul’s very point is that salvation is NOT the automatic result of ritual/moral action; (3) दानम् (gift, 2:8) must be distinguished from dāna-puṇya’s merit-generating-for-the-giver structure, since here God is the giver and no merit accrues to the human recipient. All three notes are mandatory at every occurrence of this passage.
Resurrection and Union with Christ
Sanskrit name: ख्रीष्टेन सह पुनरुत्थानं सहासनं च
Key terms: made alive together with Christ, raised us up with him, seated us with him in the heavenly places
Review routing: Human theologian
CRITICAL: All three co-verbs (सजीवीकृतः, सहोत्थापितः, सहासितः) must retain सह- (‘together with Christ’) as an inseparable prefix; dropping it risks the believer’s new life being read as an independently-achieved spiritual awakening or Self-realization rather than a status derived entirely from union with another. सहोत्थापितः is built on पुनरुत्थानम् and must never drift toward पुनर्जन्म-family vocabulary (transmigration), per the Romans baseline’s resurrection entry.
Unity of Jews and Gentiles in One New Humanity
Sanskrit name: यहूद्यानाम् अन्यजातीयानां च एका नवा मानवता
Key terms: one new man, one new humanity, no longer strangers and aliens, dividing wall, one body, fellow citizens
Review routing: Human theologian
CRITICAL: पुरुषः is explicitly forbidden for ‘new man/humanity’ here, for two independent reasons — Sāṃkhya’s eternal unchanging puruṣa cannot coherently be described as newly ‘created,’ and the Puruṣa-sūkta’s (Ṛgveda 10.90) account of the four varṇas originating from the dismembered cosmic Puruṣa would catastrophically undercut a doctrine whose entire point is abolishing an ethnic/social dividing wall. This intensifies the Romans baseline’s varṇa-hierarchy caution (already flagged for ‘Unity of Jews and Gentiles’ there) into an even sharper single-word collision specific to Ephesians’ ‘one new man’ language.
Unity of the Church (One Body, One Spirit)
Sanskrit name: मण्डलीयम् ऐक्यम्
Key terms: unity of the Spirit, one body, one Spirit, one hope, one Lord one faith one baptism, one God and Father of all, unity of the faith
Review routing: Human theologian
CRITICAL: ऐक्यम् directly overlaps Advaita Vedānta’s own core vocabulary for the metaphysical non-dual identity of ātman and Brahman (aikya/tādātmya, asserted in the mahāvākyas). The ‘sevenfold unity’ creedal list of 4:4-6 must be taught, every occurrence, as a relational, ethical, communal oneness of purpose and confession among genuinely distinct persons (many members, one body, 4:16) — never the metaphysical erasure of personal distinction that Advaita asserts of the self and the Absolute. This is among the single highest-priority disambiguation requirements in this entire package, since ‘unity of the Spirit’ sits at the exact intersection of two Critical-risk terms (ऐक्यम् and पवित्र आत्मा).
Sacrificial Love and Atonement of Christ
Sanskrit name: ख्रीष्टस्य प्रेमपूर्णम् आत्मबलिदानम्
Key terms: Christ loved us and gave himself up, fragrant offering and sacrifice, as Christ loved the church and gave himself for her
Review routing: Human theologian
CRITICAL: must never be rendered with bare यज्ञः, the paradigmatic Vedic fire-sacrifice around which the entire Pūrva Mīmāṃsā hermeneutical system is built, where correctly-performed ritual mechanically produces its own result (apūrva) independent of the deity’s disposition. Christ’s self-offering must be taught, every occurrence, as a unique, personal, once-for-all act of love freely accepted by God’s grace — not a repeatable ritual technique generating an automatic result, directly continuous with the same Mīmāṃsā-category caution the Romans baseline already applies to ‘law’ (विधिः) and ‘justification’ (निर्णय).
Idolatry and Exclusive Worship
Sanskrit name: अन्यदेवाराधनानिषेधः
Key terms: idolater, covetous person who is an idolater, kingdom of Christ and of God
Review routing: Human theologian
CRITICAL: मूर्तिपूजा must never be used as the primary gloss, since it names the ordinary, mainstream devotional image/icon-worship practice of most living Hindu traditions, not a fringe vice — using it as the default rendering would misread Paul’s specific and different point (covetousness itself functioning as a rival god) as a blanket denunciation of the target audience’s own devotional practice. अन्यदेवाराधना is required instead, shifting the semantic center to wrongly-placed ultimate allegiance.
High Risk Doctrines
Inheritance and Adoption
Sanskrit name: पुत्रत्वेन स्वीकरणम् उत्तराधिकारश्च
Key terms: adoption, inheritance, sons, heirs, predestined to adoption
Review routing: Human theologian
उत्तराधिकारः and पुत्रत्वेन स्वीकरणम् must both avoid दायभाग/दत्तकग्रहण-family vocabulary — the named dharmaśāstra schools (Dāyabhāga, Mitākṣarā) governing partial, birth-order- and status-conditioned inheritance shares. Ephesians pictures complete, undivided heirship for Gentile and Jewish believers alike (3:6, ‘fellow heirs’), which a partial-share legal term would directly contradict.
Universal Human Accountability
Sanskrit name: सार्वत्रिकं मानवीयं उत्तरदायित्वम्
Key terms: dead in trespasses and sins, children of wrath by nature, following the course of this world, sons of disobedience
Review routing: Human theologian
‘By nature children of wrath’ (2:3) states universal, inherited liability to judgment prior to any individual act — this must not be read through a karma-phala lens (as if this liability were itself the accumulated result of actions in a prior life), which would contradict the ‘by nature’ (φύσει) universality Paul intends for all humanity equally, Jew and Gentile alike (cf. 2:3, ‘as the rest of mankind’).
Grace
Sanskrit name: अनुग्रहः
Key terms: grace, riches of his grace, grace gift, by grace you have been saved
Review routing: Human theologian
Unmerited favor directly contradicts the karma-mīmāṃsā framework in which ritual and moral action produce their own automatic result (karmaphala), and must also be distinguished from prasāda’s ritual food-offering-and-return structure, per the Romans baseline. Ephesians 2:4’s deliberate two-term sequence (ἔλεος/mercy, then χάρις/grace) additionally requires that कृपा (mercy) and अनुग्रहः (grace) never be interchanged.
Universal Scope of the Gospel
Sanskrit name: सुसमाचारस्य सार्वत्रिकता
Key terms: access, boldness, both have access in one Spirit, no longer strangers
Review routing: Human theologian
प्रवेशः (access) and निर्भयता (boldness/confidence) both name an unrestricted, ungraded approach to God open equally to Jew and Gentile through Christ. This directly challenges the Mīmāṃsā-linked premise (already flagged in the Romans baseline) that Vedic ritual and scriptural access is properly restricted by varṇa (adhikāra); translators must retain the unqualified universality of both terms.
The Church as the Body of Christ
Sanskrit name: ख्रीष्टस्य शरीररूपेण मण्डली
Key terms: body, members, one body, head, joined and held together, growing into a holy temple
Review routing: Human theologian
शरीरम्/अङ्गानि must be distinguished from Vedāntic ātman/śarīra dualism, in which the body is a temporary, discardable vessel for a transmigrating self awaiting liberation from it — here body and Head (Christ) are permanently, organically, inseparably united, the opposite relationship. कायः is avoided for its Buddhist trikāya-doctrine associations. The ‘holy temple’ language (2:21) must use a descriptive dwelling-phrase, never मन्दिरम्/देवालयः, per the Romans baseline’s church entry.
Providence and God’s Eternal Purpose
Sanskrit name: परमेश्वरस्य नित्यम् उद्देशं विधानं च
Key terms: eternal purpose, according to the purpose of him who works all things, manifold wisdom of God, purpose of his will
Review routing: Human theologian
God’s personal, purposive plan realized ‘through the church’ (3:10) must not be rendered with दैवम्/भाग्यम् (fate/fortune) or कर्मफलम् (impersonal karmic causation), per the Romans baseline’s providence entry — the same caution applies with added force here because Ephesians ties this purpose explicitly to eternity-spanning election and predestination (1:4,11), compounding the risk of an impersonal-cosmic-law misreading if the personal-agency language is softened.
Walking in Newness of Life
Sanskrit name: नवजीवने आचरणम्
Key terms: walk, old self, new self, created in righteousness and holiness, put off / put on, imitate God, walk in love, walk as children of light
Review routing: Human theologian
आचारः/आचरणम् (walk) risks evoking dharmaśāstra’s sadācāra (prescribed varṇa-conduct) and must always be anchored to conduct flowing from a Spirit-given new identity in Christ, never prescribed caste-duty performance. The ‘old self / new self’ language (4:22-24) additionally forbids पुरुषः, for the same Sāṃkhya-eternal-puruṣa and Puruṣa-sūkta reasons flagged under ‘one new humanity’ — an eternal, unchanging puruṣa cannot coherently be ‘put off’ or newly ‘created.‘
Ongoing Ministry of the Holy Spirit (Grieving and Filling)
Sanskrit name: पवित्रस्य आत्मनः नित्यं कार्यम्
Key terms: do not grieve the Holy Spirit, be filled with the Spirit, sword of the Spirit
Review routing: Human theologian
These verbs (grieve, be filled) are grammatically incoherent applied to an impersonal ultimate reality, and should be taught as reinforcing, not merely risking, the Spirit’s distinct personhood — an important positive teaching opportunity per the Romans baseline’s mandatory personhood-note requirement. 5:18’s ‘filled with the Spirit’ additionally compounds the πλήρωμα/Upaniṣadic-pūrṇam caution documented under ‘Fullness of Christ’ above and should be treated with equal severity.
Household Codes and Christ-Centered Relationships
Sanskrit name: ख्रीष्टकेन्द्रितः गृहधर्मः
Key terms: submit to one another, wives submit to your husbands, husbands love your wives, head, children obey your parents, fathers do not provoke, slaves and masters
Review routing: Human theologian
अधीनता (submission) must always be paired with the husband’s co-equal, sacrificial-love command (5:25) and never presented as the one-directional lifelong female dependency doctrine of Manusmṛti 5.148/9.3 (‘a woman must never be independent’). शिरस् (head) is rendered organically, never with प्रधानः (Sāṃkhya’s prakṛti-synonym), to preserve Paul’s single controlling Christ-church/husband-wife body-metaphor. दासः (slave) carries some caste/status overtone in classical usage that must be explicitly relativized by 6:9’s ‘same heavenly Master for both’ clause.
Spiritual Warfare and the Armor of God
Sanskrit name: आत्मिकं संग्रामं परमेश्वरस्य कवचं च
Key terms: armor of God, rulers, authorities, cosmic powers, belt of truth, breastplate of righteousness, shield of faith, helmet of salvation, sword of the Spirit, not against flesh and blood
Review routing: Human theologian
कवच (armor) must be distinguished from the kavaca-stotra genre (e.g. the Durgā Kavacam), a hymn of verbal/mantric protection recited for ritually-efficacious defense against malevolent forces — Ephesians’ armor is composed of moral and doctrinal realities put on by settled conviction, not verses recited for their own protective power. The hostile powers of 6:12 must never be rendered with लोकपालाः/दिक्पालाः (benevolent Hindu directional guardian-deities) or named Purāṇic demon-classes (असुर, राक्षस, पिशाच), each of which carries an independent mythological cosmology that would misdirect the text.
Christian Identity in Christ
Sanskrit name: ख्रीष्टे ख्रीष्टीया परिचयः
Key terms: in Christ, in Christ Jesus, blessed us in Christ, created in Christ Jesus for good works, members of his body
Review routing: Human theologian
The recurring formula ἐν Χριστῷ (‘in Christ,’ ख्रीष्टे) names the believer’s entire new identity and status. This identity must be located specifically in union with Christ, not in varṇa, accumulated karma-status, or an ātman-Brahman identity as taught in Advaita (see the Romans baseline’s Holy Spirit entry for the closely related risk, and the ‘unity’ entry above, since Ephesians’ identity-in-Christ language sits immediately adjacent to its unity-of-the-Spirit language).
Medium Risk Doctrines
Stewardship of the Mystery
Sanskrit name: रहस्यस्य व्यवस्था
Key terms: stewardship, administration, grace given to me, to preach to the Gentiles
Review routing: Native speaker review
व्यवस्था carries a possible dharmaśāstra ‘formal legal/ritual ruling’ overtone; the immediate context (‘the stewardship of this grace given to me,’ 3:2) is generally sufficient to disambiguate toward a Paul-specific commission rather than a formal legal decree.
Prayer and Intercession
Sanskrit name: प्रार्थना मध्यस्थता च
Key terms: prayer, I bow my knees, praying at all times in the Spirit, make supplication
Review routing: Native speaker review
प्रार्थना must be distinguished from Vedic ritual invocation (āhvāna/homa), whose efficacy depends on exact mantra performance rather than relationship with a personal God, consistent with the Romans baseline’s prayer_and_intercession entry.
Gifts for Building Up the Church
Sanskrit name: मण्डलीयोन्नत्यर्थम् आत्मिकानि वरदानानि
Key terms: apostles, prophets, evangelists, pastors, teachers, equipping the saints, building up the body of Christ
Review routing: Native speaker review
पालकः (pastor) and उपदेशकः (teacher) deliberately avoid गोपालः (Kṣṇa-Gopāla bhakti epithet) and गुरुः (guru-śiṣya-paramparā lineage-authority apparatus, per the Romans baseline’s apostle entry) respectively — both named church offices must be understood as Christ’s own gifts for the equipping of all the saints, not a monopolizing spiritual-elite class analogous to a guru lineage.
Low Risk Doctrines
Thanksgiving
Sanskrit name: धन्यवादः
Key terms: thanksgiving, give thanks, always and for everything
Review routing: Automated review
Standard term, consistent with the Romans baseline. Minor risk of over-ritualization only.
Mutual Edification
Sanskrit name: परस्परोन्नतिः
Key terms: build up, speak the truth in love, let no corrupting talk, as fits the need, give grace to those who hear
Review routing: Automated review
Building one another up in truth and love; no significant doctrinal risk beyond the standard truth (सत्यम्) and love (प्रेम) term-consistency already documented elsewhere in this registry.
Referenced passages