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An Octal Constructed

Faith is placed on the gospel, it is already established. Hope, looks forward to that which is to come. Charity, is ever present in the here and now. I may construct the octal with {p, u-1,v-1}, {p, (r&s)-1, u&v}, {p, r, s} acting as faith, hope and charity respectfully.

Then the K4 group formed of the three will correspond in the K4 form of the ultrafilter to the elements, say, r, s and p in kind.

-- Click To Expand/Collapse Bible Verses -- 1Co ch13v1-13
1Co 13:1 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
1Co 13:2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
1Co 13:3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
1Co 13:4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
1Co 13:5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
1Co 13:6 Rejoiceth not in iniquity, but rejoiceth in the truth;
1Co 13:7 Beareth all things, believeth all things, hopeth all things, endureth all things.
1Co 13:8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
1Co 13:9 For we know in part, and we prophesy in part.
1Co 13:10 But when that which is perfect is come, then that which is in part shall be done away.
1Co 13:11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
1Co 13:12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
1Co 13:13 And now abideth faith, hope, charity, these three; but the greatest of these is charity. (KJV)

Clearly the sets to the left and right of the disjunction split into an octal are as ever {r, u-1} and {s,v-1}. Without virtue (Charity) I am purely restricted to the earthly elements of the octal and the dialectic logic of the fiat "worldly" ultrafilter that is anything but. That dialectic meets in an empty middle that is not able to be exemplified. Then I also have the elements of (r&s)-1 and (u&v) from the octal that are dialectically judged as opposing "evils"

Then r&((u&v)-1=>¬s) in the dialectic and (u&v) is an "evil" to be rested upon inactive. I appear to righteously decide r v s.

Similarly u-1&((r&s)=>¬v-1) i.e. (r&s) is a good to be implemented, (r&s)-1 an evil averted. u-1v v-1 is decided.

Yet (u&v)-1 and r&s are not able to be positively exemplified as empty middles, and the paradigm fails with "heavy burdens" "grievous to be borne".

Then Paul has six elements of an octal and, of course, charity:

a = speaking in tongues
b = gift of prophecy, understanding mysteries, having all knowledge
c = great faith
d = many alms (giving to poor)
e = great love (self sacrificing love)
f = hope
g = charity

Now these do not appear to be an octal; yet there is a solution found in God to make it so! (And perfectly so.) The elements in the list (not those three of faith, hope and charity) form a dialectic: for {a,b,d,e} would form a fiat and worldly ultrafilter. (Together they fulfill the requirements of ministry and brotherly love.) Then in the octal I could infer e = a+b+d etc. Dialectically I could infer that e-1 <=> a&b&d and so on. Then a v b is proven by (d&e)-1 etc. But (d&e)-1 is an "evil" and privates "a" as an excluded middle, sending "a" to nullity.

With a product forming the octal, a + b should operate with virtue in charity, but in faith, a + c = (one of d or e) and b + c = (either e or d) in kind. Then there is a disjunction (a + c) v (b + c) which is equally d v e. Yet the operation without that virtue in charity is not perfect (complete as in the octal whole) without it. Without charity a v b is not exercised properly, being dialectic, placing an impossibly heavy burden - the heart judging, say, (r&s)-1 as an evil to be averted. Charity is privated; dialectically the work is made nothing. Reaching out in faith to exemplify d v e as above, without that charity (still as yet privated) gains the work nothing. (It profits nothing more.)

Clearly Paul was considering the dialectic formed without charity as worthless, for charity is a certain virtue in the octal. Now Paul taught that he would rather speak a few words prophesying than a thousand in tongues, these two being signs for believers and unbelievers (separate cases). I can then place a K4 group in [a,b,g].

Likewise I can place a K4 group in [d,e,g] because alms to the poor (those without faith) will not pour out your blood (in the love greater than which there is none as between fellow believers), and vice-versa no money is gained for the poor thereby.

I find another group in faith, hope and charity as above: Yet, also the remaining two groups where faith "c" acts as virtue between b and e. Lastly f operates with a and d.

Faith and hope are "valid" on both sides of the disjunction between believers and non-believers, being the analogue of (r&s)-1 and u&v.

Charity is principal: it will entail no other positive properties and privates no other properties (1Co 13:5) yet it is not dialectic in the octal. The dialectic decides on self interest, as to consensus and what is carnal. Charity as a motive is anything but self-centred. (1Co 13:4) It does not judge for itself the difference between good and evil, but completes the octal in perfection. (1Co 13:6)

It is principal and will remain in every disjunction as above. (1Co 13:7)

Charity will never fail the octal. It is always present in God as it is principal, and therefore the purest of motives. (1Co 13:8) In the case of the other sets, they are able to be decided upon in freedom, but charity is a necessity to please God in the octal complete.

In any case, we are not wholly dedicated to knowledge or prophesy (1Co 13:9) but these are not axiomatically true or necessary, unlike charity. (1Co 13:10) for charity will supply the perfect solution to unify all these good works and gifts, (spiritual gifts, clearly one in Christ. The context of the passage itself.)

Paul stated that Christians require a change of paradigm: (1Co 13:11) to mature as Christians. For although they see only in part in all these gifts, not discerning the octal whole (I could easily discern the three groups with charity, but not so the other groups without virtue.) When we understand the octal, we see clearly, not dialectically, but charitably, the required change of paradigm.(1Co 13:12)

The dialectic is apparent to the worldly, but not so charity which is the motive. Dialectically, it could be stated "Why did you do good to your enemies?" The dialectic sees the reflection in the earthly elements, but not the person properly, then charity which solves and completes the octal opens the dialectic from self-centred to a paradigm godly and righteous. Instead of perceiving just the record (known in part) the motive of charity (then perfect) becomes fully known (even as Paul is also known).

Paul knows in part, he has understanding of his own deeds (as would any with the dialectic), yet Paul will know he acts certainly out of charity as also he is received: the supplied spiritual gift from God present only through those works of charity surely reveal the presence of that same charity of God to Paul as it is also revealed to the recipient of that ministration. (1Co 13:12) Those spiritual gifts are the gift of God only.

Then the K4 group of {faith, hope, charity} of [{p, u-1,v-1}, {p, (r&s)-1, u&v}, {p, r, s}] which spans the octal is constructed properly, and the group in Christ is self-similar to the virtue, charity itself. (For it is the greatest of the three.) I.e. p = {p, r, s}


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