This appendix shows the source structure. It does not replace exegesis or critical editions.
- Blueprint claim | Governing biblical field | Language controls
- The Church is received from Christ | Matthew 16 and 28; Acts 2; 1 Corinthians 10--12; Ephesians 1--4; Colossians 1 | ekklesia, soma, kephale, koinonia; Hebrew qahal, edah
- Mission proclaims and embodies Christ | Luke 24; Acts 1--17; Romans 10; 1 Corinthians 15; 1 Peter 2--3 | euangelion, kerusso, martyria, apostolos, metanoia, pistis
- Office is qualified service | Mark 10; Acts 6 and 20; 1 Timothy 3 and 5; Titus 1; 1 Peter 5 | presbyteros, episkopos, poimen, diakonos, dokimazo, katakyrieuo
- Worship joins Word, prayer, sacrament, and body | Acts 2; 1 Corinthians 10--14; Colossians 3; Hebrews 10--12 | anagnosis, didache, proseuche, eucharistia, koinonia, leitourgia
- Protection belongs to justice and shepherding | Psalm 82; Ezekiel 34; Matthew 18; Romans 13; James 2 | Hebrew mishpat, emet, shamar; Greek phylasso, skandalon, krisis
- Repentance bears fruit and repair | Psalm 51; Matthew 3 and 5; Luke 19; 2 Corinthians 7 | Hebrew shuv; Greek metanoia, karpos, homologeo, katallage
- Care receives the whole person | Psalms; Mark 2; Romans 12; Galatians 6; James 5; 1 Thessalonians 5 | Hebrew lev/levav, nephesh; Greek soma, kardia, nous, pneuma, paraklesis
- Stewardship is accountable | Deuteronomy 15; Proverbs; Acts 4--6; 2 Corinthians 8--9; 1 Timothy 5--6 | Hebrew tsedaqah, hesed; Greek oikonomia, diakonia, pleonexia
- The Church remains related to Israel and the nations | Acts 2, 10, and 15; Romans 9--11; Galatians 3; Ephesians 2 | Israel, ethne, ekklesia, hen, with the olive-root and one-new-humanity images
- Resurrection frees the local church from self-preservation | Isaiah 25 and 65--66; Daniel 12; Romans 8; 1 Corinthians 15; Revelation 21--22 | anastasis, aphtharsia, kainos; Hebrew new-creation and life language
The primary early witnesses used throughout are:
- the Didache 1--16 for the Two Ways, baptism, prayer, fasting, Eucharistic thanksgiving, teachers, prophets, reconciliation, bishops, deacons, and hope;
- 1 Clement 40--44 and the wider letter for humility, envy, repentance, order, appointment, conflict, and restoration;
- Ignatius, especially Magnesians 6--7 and Smyrnaeans 7--8, for Christ's flesh, Eucharist, unity, and visible ministry, with date and institutional claims used carefully;
- Polycarp's Philippians for perseverance, leaders, widows, money, household exhortation, and received teaching;
- Justin, First Apology 61 and 65--67, for baptism, Lord's Day Scripture, prayer, Eucharist, offering, and care for people in need;
- Irenaeus, Against Heresies III.3.1--4, III.24.1, IV.18.5, and V.2.2--3, for apostolic deposit, Spirit, creation, Eucharist, and resurrection of flesh;
- Tertullian on baptism and public rule, and Cyprian on unity, used narrowly and kept under Scripture where later institutional claims press;
- Athanasius, Cyril of Jerusalem, Basil, and Augustine as later patristic support for incarnation, catechesis, worship, Spirit, Scripture, memory, and ordered love.
The fathers do not supply modern financial controls, employment law, privacy engineering, suicide intervention, or safeguarding codes. They witness to the received confession and ecclesial life within which current created knowledge must be used truthfully.
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