page5 fix

 of meta narratives "all is relative.." Modern Project has begun to unravel (322( Attempts to resurrect a center based on classics fails be it once again wants to begins with reasons, and lead to unified meaning (322) Two Issues.. building communities of faith 2) addressing fragmental') (323) 3rd Theme --radicalized modernity multiplicity of choices "nowness" mentality... Two Issues 1) constructing comm with a Hz coax 2) creating rclavant forms (324) II Major Topics.. Gospel--1)post ness of died studies.. obsolescence of hist zit model...no more "text as object' Rediscover Narrative character..fialure of rational•literal..Fresh look at Bible Two Issues 1) renegotiating Hist models of interp... 2) developing theol model fo process (327) Natural use of Scripture suggested by G. Lindbecks' imag & behavior & cognitive ideology to engagement principles to participm.... (327)...ff...it had been a fruitful ' prayer weekend... making several enoucragment poes...and hoping and praying that they ould be received accordingly.... I Pf acknowledge limited knowledge of troth (327) Two Issues I) multitude of stories 2) redisco 'ng God's narrative (328).. Wider • I-Rationality.. Newts° " not to try to prove the existence of God..but to let God prove himself t contemporary persons (328) Time to recognize that many contemporary secular persons accept th reality of the spiritual within their secular worldview.." (329)... Two Issues I) developing confidence in the wider rationality "be aware of the transform. from the wider rtnly has under the influence of the Holy Spirit 2) display skills in the wider rationality (329).. What can the church do? (330) recognize post Chr context reviews re secularization Two; Issues I) acceptd changed status 2) develp public theolgy in which can relate the truths of the Bib and the wider rationality to the social order (331) Two issues 1) re-thinking the principal of denominatiosm 2) practicing the principle of unity " a hi drab' united front" church as mission outpost (334) Two( issuesl_ devloping kingdm oriented ecclesiology 2) developing alternative church styles...

Theo II

543/ *DI . Compares theol to children's lit.. current theol gives evid of a central moral vacum created by a dearth of ft ‘.•zal serious & substantial reflection (4) Theol been relegated to the backwaters of a few theol seminaryes lk thrp11111,,,,Q_ archeny R. Bultman-evang'i. have begun to embrc " relevance " as a fundamental criteria of truth (5) schizopherenic " it would notj; going to far to say that the epist of the typ mod person is essentially hizophrenic (i.e. pastiche pers) (7) Q--what principle of org outght to be used in theol ? Frankenah boxes? Understanding your matrice---how you see things Two assumptions realism -- individs normally a k: know the world as it is...bias--indivils never know the world apart from basic that inf their view...Noetic , I a, 4 effects of sin --well develpped inthe D. Reform tradition (22) ... Populizers "the theol vision of the evang a, mvment has been created in large measure by populizers, indiv's with no other perceivable gift than the e rni-).k ability to communicate effectively (25). RBT --i.• o•is not a gill Lbrtn theol --lbrtn theols have not been J ‘ eager to engage in thalgue with.... The rundmi,;:-. --cut:e‘titat of t< rssays by notewuithey cc.aser•t .1ut teachers, preachers and scholars was significant be of the united front it painted-the only enemy was theol liberalism 34 Fundmntlsm " a mosaic of divergent a sometimes contrdcito traditions and tndcncies liberalism (34) Fundmntlsm " a mosaic of divergent cx, sometimes contrdcitory traditions and tndcncies that could never be totally integrated" (41) Modern Evangs 4 Prmnt trdtions 1) baptist trdtn 2) holiness-pentecostal 3) anabaptist 4) reformed confessional... His contention that in atempting to pply the tricky gm ilielie heritage of devotion to truth (45).. "evang was oriented toward productn of rsults while fidelity to the Bib rcrd was seconday )46)... Core Evang Doctrines 1) scr has final auth 2) God does evan work in hist.. poss , as a of mss. marketing, excl truth, evangs' ironically ended up distancing thmslves, yet further fromtheir theol 1 - FA ..,-- only through.. 3) eternal salv. is the ....kj of Christ 4) receive slvation only through prsnl faith 5) evang ezt-/-- missions are critc important 6) importance of spirt transfrmed life (49).. Evang Institutions , fFuller , ..--- c)t), ‘‘ Trinity, G-conwell, Dalls & Westmnster (53).. Theol framework.is primarily abt listening-listening to God AL \34'', 01(/ himself (59).. Wel ..Wells again ..Gd is not a qnty that can be mstrd, even though he can be known, and ‘,...V V 'A, though he has rvld himself with clarity, the depth of our underst of him is measured, not by the spd with j-0044 P‘I' .wich theol knowld is but by the knowledge of God—our knowledge of God is impoershed to the extent C \ 5 ° that he is not always our first love (61) we hear the divine conversation or—ifiafiCili has passed thrugh ca,t441. „‘„?.1 0 several filters., our culture, relig trad, personal hist, etc (61) Gabriel Fackre "Jesus Christ is the expression S c .....-of God's depistemelogical grace " (62) David Tracy Cath theol 3 Publics..1) church 2) academy 3) i lk culture.. 4) God ( ag the only "public" (64) Stages of Reorientat... 1) realization that the theol framewrk involves the entire cnsl of God 2) rIzat that God's rvltn is progressive 3) variety of lit styles 4) unity of God - VoVil‘..- ll Interpretation (80) Schliermacher "argued that the pure teach of Jesus had been corruped by Grk Philos & ,i)sr,1›-e Christandom is the hist of heresy, be the dissident & the downtrodden are mork Henler° be uncorrupted 3(414 t'f% Rom LgIsm. reshing in the tradition that is now called orthodoxy (89) Hist of heresy the imp hist in byt he power structrs in any given culture & hence they are more likely to &CToser to the farruth" (900) 3 y.0.0, 1;5`` o'. C-sties of Evan I) • 1/4(411% Bible study.2).p4cxhurc_h ors 3) ahstroc dvotn piety Princp. led Pluralism.. based on the recognition of .s‘ L kti / the reality of indiv biases isapprop the unifying thea of the Scritifureh (911)Theotr-Ittetesttheol hatinr- - --- ' , i_ e, 4, intensity personal nature doctrune must not only srve life by speak to life..the clean sea breeze of the Or coV2---11 +,4.-5406y4V-1-s4-11" PgesoNA.L. NA-NXE -----i cioSeK .- \49 iPA-

Excellent — thank you for confirming.

I’ll now continue the paragraph-style reconstruction seamlessly from the previous section. This continuation will cover your next set of notes — beginning with the contrasts between volunteers and members, through the discussion of mega-church dynamics, outreach principles, pastoral realities, church change, preaching models, and the postmodern theological crisis.

Here is the complete continuation, written as flowing, cohesive prose:

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Continuation: The Church in Transition — From Institutional Maintenance to Missional Engagement

In the evolving landscape of contemporary Christianity, one of the most significant contrasts lies between the models of volunteer service and intentional membership. Traditional church structures often relied on caretakers and volunteers—individuals who served out of obligation or habit, sometimes even apathy—whereas the emerging church emphasizes intentional participation rooted in discipleship and calling. The difference lies not only in motivation but also in identity: volunteers serve the church, while members are the church, embodying its mission through sacrificial self-giving. Where the older model sought adequacy, the renewed model seeks transformation—moving from presentation-oriented worship to participatory, experiential, and Christ-centered engagement.

This shift naturally challenges the denominational systems that have long resisted change. Hierarchical and bureaucratic in nature, these systems tend to serve the institution rather than the congregation. In contrast, the emerging paradigm calls for decentralization—regionalized structures marked by accountability, adaptability, and a willingness to serve the church’s mission rather than preserve its machinery. Contemporary churches distinguish themselves not by clinging to the forms of yesterday but by relating intentionally to the culture of today (p. 152).

The rise of the megachurch reflects this new orientation. Such congregations reject bickering and internal politics, pursuing excellence in preaching, worship, and programming. They strive to be “user-friendly,” continually evolving to meet human needs in a rapidly changing world. The megachurch thus functions as a mirror of American religiosity—fluid, pragmatic, and responsive to cultural shifts.

Sociologically, the American church landscape can be divided into four quadrants: Christians who attend church, non-Christians who attend, Christians who do not attend, and non-Christians who do not attend. These categories illuminate the diversity of engagement and reveal the generational nuances shaping participation. Pre-boomers (born before 1946), boomers (1946–64), and busters (post-1964) each bring distinct expectations. The younger generations, in particular, often seek anonymity within large congregations, preferring initially broad, impersonal involvement before later moving toward focused identification (pp. 174–176). This pattern has been compared to the difference between a collie—friendly, communal, and outwardly engaged—and a large cat—independent, self-directed, and selective in attachment (p. 178).

In pastoral leadership, the myth of the small church—that smaller congregations are less impactful or have limited futures—must be dispelled (p. 181). Instead, the key lies in understanding limitations and purpose. Churches must ask whether an initiative already exists elsewhere, whether it fulfills the church’s mission, and whose needs it truly meets. Missional clarity demands discerning between felt needs and soteriological needs: people often seek the former before understanding the latter (p. 183). A church cannot exist merely to preserve itself; it must exist for others—for its community, not merely its denomination, building, pastor, or membership (p. 190).

This is the essence of the Blessing Principle—the recognition that Israel desired divine blessing without becoming a blessing (p. 192). The missional church must reverse that pattern, extending grace outward. Similarly, the fishing metaphor underscores the importance of knowing different contexts and strategies, while the four quail patterns—civic, reactive, idealist, and adaptive—illustrate varying responses to mission (p. 193). Decision-making must avoid insular “in-house polls” that reinforce comfort zones rather than God’s purposes.

Effective outreach begins with information and pre-evangelism. It recognizes that discipleship, once considered the final step, now precedes conversion; relationships matter before belief. The church must see itself as a mission—holding high expectations for members, understanding secular perspectives, and using language that resonates with unchurched people. Flexibility is essential: budgets must reflect mission priorities, strangers must be accommodated, pastoral time must be redistributed, and even the name of the church may need to change to communicate relevance (p. 200).

The sermon itself represents a microcosm of this transformation. Traditional preaching—formal, loud, deductive, and filled with “oughts” and “shoulds”—contrasts sharply with contemporary styles that are conversational, inductive, and relational. The modern preacher connects rather than commands, building rather than berating. The “MAS*H” model of preaching appeals to multiple levels of understanding through anecdotal and narrative means, aiming for transformation rather than mere instruction (p. 207).

At its heart, preaching seeks to change lives, addressing the seven universal human needs: shelter, meaning, community, appreciation, the need to be heard, the desire for growth, and the longing for faith. Good followers are as vital as good leaders (p. 225). True wisdom lies in balance—faith and works, loyalty and freedom, conviction and humility.

Certain guiding principles frame this ongoing transformation:

1. God remains sovereign.

2. Christ continues to lead His church.

3. The Great Commission endures.

4. Change in the church is normal.

5. Different circumstances require different responses.

6. Core values must remain central.

7. Above all, the church must trust God (p. 244).

Church revitalization thus follows a disciplined process: pray, commit, engage leaders, diagnose, prescribe, broaden participation, review, and recycle (p. 246).

However, beneath these practical considerations lies a crisis of paradigms. The modern church continues to operate within constructs shaped by Enlightenment rationality, institutionalism, and Western Christendom’s cultural assumptions. This has resulted in operational missiology that treats the church as an institution rather than a mission, prioritizing denominational maintenance over spiritual renewal (p. 318).

Historically, three dominant worldview models have shaped theology. The medieval model emphasized hierarchy, teleology, and dualism between spirit and matter. The Newtonian model saw reality as mechanistic, deterministic, and atomistic—a universe of fixed laws and reductionist systems. The 20th-century model moved toward relational, organic, and multi-dimensional systems thinking, integrating physical and social realities (p. 319). Yet the church often remains trapped in Newtonian assumptions, even as globalization, pluralism, and the loss of a shared narrative render that framework obsolete. Truth, once seen as purely objective and factual, is now recognized as value-laden, inductive, and emotive (p. 319).

In the postmodern era, grand narratives disintegrate. The “modern project” that sought universal meaning through reason has begun to unravel (p. 322). Attempts to resurrect a single intellectual center fail because they return to rationalistic foundations rather than narrative faith. The church now faces two major tasks: building authentic communities of faith and addressing cultural fragmentation (p. 323). Radicalized modernity has produced a multiplicity of choices and an obsession with immediacy—the “nowness mentality” (p. 324). To minister effectively, the church must construct horizontal, relational communities and develop relevant, contextual forms of worship and mission.

In theology, this means rediscovering the narrative character of Scripture. The rational-literal approach of historical criticism has reached obsolescence; theology must now renegotiate its models of interpretation and recover the Bible as a living story of God’s redemptive engagement (p. 327). George Lindbeck’s model of theology as “cultural-linguistic”—expressed through imagination, behavior, and cognitive participation—offers a path forward, engaging both intellect and experience.

Within this framework, believers acknowledge the limitations of human knowledge and the multiplicity of stories that shape our understanding of truth (p. 328). The task is not to prove God’s existence through logic but to allow God to prove Himself through the lived reality of faith. Many secular individuals today already accept spiritual reality within their worldview; thus, theology must cultivate confidence in wider rationality—one transformed by the Holy Spirit and manifested through discernment, wisdom, and relational skill (p. 329).

The post-Christian context demands that the church recognize its changed social status and develop a public theology capable of relating biblical truth to broader social realities (p. 331). This involves rethinking denominationalism and practicing the principle of unity—“a hybrid, united front” that positions the church as a mission outpost rather than an institutional fortress (p. 334).

Ultimately, this calls for a kingdom-oriented ecclesiology and the creation of alternative church forms suited to a pluralistic and postmodern world. The church of the future will not be defined by size or style, but by its capacity to embody the story of God in authentic community, faithful worship, and transformative mission.

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Sections or Words That Were Unclear:

1. “apatheti” — likely meant apathetic, but context of contrast with volunteers/members was inferred.

2. “intell.fixn.s on Chr's.” — appears to be intellectual fixation on Christ, but exact original phrase uncertain.

3. “ai V. ' sacrif. self, members serve.. volunteers....vs. max self insitu serve member,- paid emphais...” — partially illegible; I interpreted as “sacrificial self vs. self-serving paid emphasis,” but the original punctuation and structure was unclear.

4. “America 4 Quadrants” — the four quadrants were clear, but some notes like “Genrations pre boomers ( before '46 boomers '46-64 busters post '64... Shaping Mailing church” contained abbreviations and misspellings that I had to normalize.

5. “Like a collie vs big cat (178)” — metaphor partially unclear in application, but context suggested generational engagement styles.

6. “Beat up or build up...Two eV %f t. oratorial , formal, loud, polishe intense, commanded, "ought, should" • must , deductive New-conversational, informal. connets. inductive.. MASH--preaching multiple !eves! anecodotal..” — had several typos and garbled symbols. I interpreted this as the contrast between traditional and contemporary preaching styles.

7. “Reachout network New iconoclasm ..registriug all change (51)..” — “registriug” unclear, inferred as registering or tracking change.

8. “Shadow of western christiandom thinking, modernist assumptions woven in to core beliefs (318)” — “christiandom” is clearly Christendom, but spacing/typos required normalization.

9. “Relational ..systems organice_multi-dimensional_coriununity_ Physical & Social Interetated 9319)..” — “corinununity” and “Interetated” unclear, interpreted as community and integrated.

10. “Text as object’ Rediscover Narrative character..fialure of rational•literal..Fresh look at Bible” — “fialure” clearly failure, and “rational•literal” inferred as rational-literal.

11. Miscellaneous punctuation and page markers were garbled throughout (e.g., p. 152.. Mega Church ... I) bickering is out 2)), which I interpreted logically in sentence flow.

Here’s the reconstruction of your latest chunk in the agreed format:

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Paragraph-Style Reconstruction

Centuries of theological reflection can help to refresh contemporary understanding, particularly in light of modern shifts toward self-fulfillment. In the system of Robert Schuller, for instance, theology emphasizes personal achievement through scripture, yet this can be interrupted by the broader currents of culture. The prophetic paradox highlights part of the power of the prophetic voice: its influence lies in its distance from mainstream cultural values, yet popular dissent often transforms these voices into the mainstream. Modern theologians must recognize the power of language and the contentions accompanying words in calls for radical conversion—conversion not only of the will but also of the mind—in order to engage effectively with the contemporary world.

Missionaries encounter similar dynamics when presenting the gospel in modern contexts; each era of mission must adapt to its culture. Evangelical theology often seeks to expose the fundamental assumptions of a culture, assumptions that typically go unnoticed by its members. As Paul observes, both Jews and Gentiles can rebel against or distort knowledge of God, yet God’s mercy and redemption remain central. Many theologians have suggested that humans possess an innate capacity to believe in God, which sin suppresses; if unimpeded, this capacity would express itself spontaneously, as naturally as our belief in the material world.

The trajectory of theology includes reflections on historical philosophy and Scripture, ultimately centering on the question of belief in God and the responsibilities of Christians toward those who have not yet believed. Issues of incarnation—how God becomes human in Jesus—and Chalcedonian definitions are considered alongside theological reflection by figures such as C.S. Lewis, who noted that experience in multiple contexts can prevent deception by local errors. Practical theology, for contemporary relevance, must remain intensely personal while engaging historical theological traditions. Reformation theology, from Luther’s justification by faith to Calvin’s emphasis on the Holy Spirit, underscores the importance of faithful engagement with Scripture, though many who study it are insufficiently trained in applying its language. The Reformation also included figures like Vermigli, Bullinger, Beza, and others, contributing to the broader theme of redemption.

Biblical theology organizes material either thematically or historically, tracing redemption across Scripture. Scholars of religion are gaining better bearings, and churches interested in doctrines such as the incarnation and resurrection are flourishing. Modern or postmodern theology lacks a single dominant figure, seeking instead to navigate pluralism without being overwhelmed by it. Biblical teleology asserts that history moves according to God’s purposeful plan, though Enlightenment thought challenged this. In the postmodern era, theology subjects everything to critical scrutiny, often rejecting traditional claims of authority. Evangelical theology resists pluralistic dilution, emphasizing redemptive truth while analyzing the influences of sin—personal, cultural, or traditional—that can obscure this truth. Liberation theology, by contrast, shows sensitivity in engaging with people who are different, while pluralism demands careful resistance to relativism.

Evangelical theology has historically emphasized God’s speech over God’s acts, whereas redemptive theology interprets the history of redemption. Theology can operate on multiple levels: exegetical (literary analysis), biblical-historical, and systematic-topical. Evangelical frameworks may prioritize the logical attributes of God, even when Scripture centers more on God’s activity. The modern church exists in the period between Christ’s incarnation and parousia, and theological vision seeks to address cultural myths while guiding church proclamation.

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Notes & Observations – 5

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Modernity, Meta-Narratives, and Theology

• Meta-narratives (e.g., “all is relative”) in modernity are unraveling; attempts to re-center on classical sources fail (322).

• Key challenges:

  1. Building communities of faith in a fragmented context (323).

  2. Addressing radicalized modernity: multiplicity of choices, “nowness” mentality (324).

• Church must construct faith communities with historical consciousness and relevant forms.

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Scripture & Narrative

• Postmodern theology: recognizes obsolescence of historical-critical models; moves beyond seeing text as mere object (327).

• Two issues for engagement:

  1. Renegotiating historical models of interpretation.

  2. Developing theological models for ongoing process (327).

• G. Lindbeck: emphasizes imagery, behavior, cognitive ideology as principles for participatory engagement with Scripture.

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Rationality & Contemporary Engagement

• Theology must recognize spirituality within secular contexts (328–329).

• Two key issues:

  1. Developing confidence in wider rationality influenced by the Holy Spirit.

  2. Displaying skills in public rational discourse.

• Church response:

  • Accept post-Christian context.

  • Develop public theology linking biblical truths and wider rationality to social order.

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Ecclesiology & Denominational Practice

• Issues to address:

  1. Rethinking denominationalism.

  2. Practicing unity—creating a “united front” in mission (334).

• Developing kingdom-oriented ecclesiology and alternative church styles.

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Theology as Cultural & Moral Reflection

• Theology today shows a moral vacuum, due to lack of serious reflection (4).

• Evangelicals embrace relevance as a criterion of truth (5).

• Modern epistemic challenge: contemporary worldview is fragmented, pastiche-like, “schizophrenic” (7).

• Two assumptions:

  • Realism: individuals perceive the world as it is.

  • Bias: individuals always perceive the world through personal, cultural, and historical filters.

• Noetic effects of sin distort perception (22).

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Populism, Fundamentalism, and Evangelical Traditions

• Populizers shaped evangelical vision, often prioritizing communication over theological depth (25).

• Fundamentalism: mosaic of divergent, sometimes contradictory, traditions (34, 41).

• Major evangelical traditions:

  1. Baptist

  2. Holiness-Pentecostal

  3. Anabaptist

  4. Reformed Confessional

• Evangelicals: focus on results-oriented ministry, sometimes at the expense of fidelity to Scripture (45–46).

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Core Evangelical Doctrines

1. Scripture holds final authority.

2. God works in history, not just doctrine.

3. Eternal salvation is through Christ alone.

4. Salvation received through personal faith.

5. Missions are critical.

6. Importance of Spirit-transformed life (49).

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Institutions & Theological Framework

• Fuller, Dallas, Westminster: theological framework emphasizes listening to God (53, 59).

• Knowledge of God measured by relationship and love, not intellectual mastery (61).

• Gabriel Fackre: Jesus Christ as expression of God’s epistemological grace (62).

• David Tracy: Catholic theology engages multiple publics: church, academy, culture, God (64).

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Reorientation & Interpretation

• Stages:

  1. Theology frames entire counsel of God.

  2. Recognizes progressive revelation.

  3. Varied literary styles.

  4. Unity of God.

• Schliermacher: Pure teachings of Jesus corrupted by Greek philosophy; history of Christendom reflects heresy shaped by power structures (80–90).

• Pluralism: acknowledge individual biases, unify Scripture under consistent theological vision (911).

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If you like, I can continue by synthesizing entries 5 and earlier to create a full, structured study guide for these seminary notes.

Key Terms

• Robert Schuller

• Prophetic Paradox

• Conversion of will and mind

• Evangelical theology

• Assumptions of culture

• Innate human capacity for belief

• Incarnation / Chalcedonian definition

• C.S. Lewis

• Reformation figures: Luther, Calvin, Vermigli, Bullinger, Beza, Hyperius, Musculus

• Biblical theology: thematic vs historical

• Modern/postmodern theology

• Biblical teleology

• Pluralism vs exclusivism

• Redemptive theology

• Exegetical, biblical-historical, systematic-topical approaches

• Period between incarnation and parousia

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Uninterpretable Sections

• “huffier—the lenes of selffulfillment through the scrs are now intermp te tot t4”

• “A 5 fix.-4.Z”

• “granting ♦)41 that the SPirit phy ansd substantil d decisiove roe”

• “(\ away from a kenoitc theory)”

• “Visions to skdj a mo ko• modern day relevant theol”

• “from the have neer made a habit of molding themselves / 4‘ entierely to the language of the Holy Spin,a s good scholars..(161)”

• “Bib theol organizes mterl in a lust franicivork.."draws a hue 064)”

• “discu.s. the inhet.. of cm, Aructe in the hist or drdemption revealed inthe Scr'”

• “called to ?t,'''Afli Oust,kry'40t. 50”

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You can provide the next chunk, and I’ll continue in this same paragraph → key terms → uninterpretable format.