An Octal Constructed

Paul's writing of the passage in 1Co 13v1-13 has always been an enigma to myself. However the metaphysics of the Trinity has unlocked this for me. The fourth edition of the book is a little more careful with the division of virtue in the octal between three K4 groups, each with a disjoint set of virtue for exercising each disjunction in positive properties.

The one set of virtue overall, say "p", is divided into three subsets; that of faith, hope and charity. I.e. that minimal cut of virtue required for each of the three groups: [p, r, s], [p, u^-1,v^-1] and [p, (r&s)^-1, u&v] respectfully.

I also have that in the K4 form of the ultrafilter (that of Christ) the K4 group formed of these three triples has a self similarity to the group formed of [p, (r&s)^-1, u&v].

So, the scripture:

UPDATE:

I must start with 1Co 12:31

1Co 12:31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way. (KJV)

Now, to "covet" the best gifts is not to keep them to oneself, but for exercise them only within a fellowship: not ministering with them to outsiders and unbelievers. On this basis, Paul outlines an octal (disjunction) which only excels upon this restriction (a more excellent way), and multiplies the exercise of whatever little gift remains with godly charity.

Every disjunction splits each side into {r, u^-1} and {s,v^-1}; that which was once worked in "r" may be rested upon as u^-1, say, and it follows that the use of gifts will cease (1Co 13:8: as rested upon and completed in purpose), leaving a perfectly distributed minimum of spiritual gifts. (Divine virtue is present to rest upon works that need no repeating.)

Now, we are not present in these days to exercise those gifts already rested upon by God: we, as they were, only see in part and act in part. Yet there will be a "last day" with no more gifts when all perfection has arrived (1Co 13:10); it is apparent that "faith, hope and charity" will be the three things that will remain.

Then Paul whom had certainly progressed and had a childish past rested upon, likens that to God's gifts: it is not the case that such spiritual gifts are "toys", but that such things are "outgrown" and are only suitable for the earlier time when God's kingdom is "young".

As to "through a glass darkly", Paul knows we barely see more than an image (a snapshot - never the whole kingdom of God) unless, of course, he references the very last day with the end of all such gifts: for then we see the kingdom of God clearly (completed). For then, as there are no more gifts, nothing need be said other than knowing gifts in part on the last day is knowing in full, for we would know ourselves as God would certainly know us, having never realised that we should then not be required to exercise more gifts for any that would come after: for there is no more "after".

Then to "know even as also I am known" is to state that Paul's charity and ministry (or of any other) would be known to its completed state on that last day; Paul, as forever in the kingdom in the heavenlies or resurrected, would know that charity completed as would any other when all would meet "face to face".

Then on that last day those three virtues remain, the greatest of which is charity. As these virtue(s) will always be present to a believer (even to the end) it, charity, is as the greatest; for not to have it is not to be found exercising the kingdom of God itself (an ever present gift); hence Paul's statement(s) that such a one is as nothing.

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, virtue the conjunct of faith, hope and charity:

Now, in the book's fourteenth chapter I composed the octal formed of:

r = Christians are already doing enough; they are individuals saved without works.
u^-1 = Further charity is offered by God for excelling beyond this limit.
s = Works do not bring revival, the Holy Spirit does! (They are “His fruits of the Spirit” not ours.) The church has found no unction for any further purpose than ministering to itself. He is the comforter.
v^-1 = Spiritual gifts are offered for ministering within any fellowship to further produce such fruits.

The dialectic will never present the “keys” of (r&s)^-1 or u&v in an octal completed; the full solution for this disjunction solved for with the virtue of charity. (The “more excellent” way.)

(r&s)^-1 = This is “empty” as “God does not expect more of us (He has given no gifts for that), our gifts fulfill only their current purpose, and perfectly so, by His comfort.”
u&v = “It is positive to exercise the gifts we already have that we use amongst ourselves: it is their purpose to be perfected.” (This is become “all”.)

I find r, s are exercised purely by the virtue of faith. There are also the predicates u^-1 and v^-1 that are exercised of "hope" in that they are not found "as yet", they are gifts as yet unallocated within a fellowship itself, whilst r, s are gifts already manifested and exercised by faith.

Then only the last two, (r&s)^-1 and u&v remain for the exercise of charity. Charity will ensure that spiritual gifts are in a true sense "maximised" and "more excellent". (r&s)^-1 should remain "empty" as within charity, faith is enough to exercise every gift and charity is always enough to justify the "hope" or desire for new gifts. Charity itself remains for also granting these gifts as if the disjunction r v s were proved in good works by the conjunct of N¬Pos(r&s), one may exercise any gift or hope for it with charity. i,.e, p&r&s=>u&v etc.

Then charity is the greatest of the three as it is the "greater gift" - greater than either faith or hope, the octal being completed with charity even when hope or faith are maximised or else empty in comparison. The octal of necessity requires charity to close, and so the greatest is charity.

Clearly Paul was comparing the octal to or 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). There are certainly greater gifts to hope for and a third disjunction outside the earthly four.

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 K4 group in p, r, s with faith, but not so the other groups p, u^-1, v^-1 in "hope", and "charity" etc.) 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 - more perfectly exercising his own liberty rather than of obligation - as also he is received: the supplied spiritual gift from God is now found present only through those works of charity which surely reveals 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 and the greatest gift, or most divine, is charity.

Then the K4 group of {faith, hope, charity} of [{p, r, s}, {p, u^-1,v^-1}, {p, (r&s)^-1, u&v}] 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)^-1, u&v}

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