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Every Word Breathed From The Mouth Of God

"Every statement to the satisfaction of perfection itself becomes an immediate truth."

What does this statement mean to you? If you think it satisfies only a self-referential mechanism, you may be right. However we have seen that the complete and fixed set of virtues held by God imply precisely which statements are "right" or "wrong"; that are or are not incompatible with the complete set of "core" virtues. The virtues then are in some sense limited to a single set under the commandments of God; and we may state that within the ultrafilter of perfections God has chosen to give commandments in order to preserve men within His choice of those virtues consequently constrained under L(G).

If God does so, then it is in order for Him to be well pleased with a set of statements of virtue that leaves men free to obey the requirements of His preference. (I.e. if a conjunction (p1&p2) private some virtue q then Pos(p1) => ¬pos(p2). They can not both be positive) We have some secure sense of "right and wrong". However in the ultrafilter every possible set of properties are as positive as each other unless there is some set of virtues that are pleasing for God not just to find in Himself, but by extension to us also.

We know that to be redeemed we must accept the commandments of God and repent in order to be redeemed : However the law from God would be so as to convince us to whether we were indeed "right or wrong". The reason why would be the set of virtues q. Those virtues which God would immediately find pleasing of us are there for us to know why there is right or wrong, up to and including blind trust from L(G) <=> AG(G).

However, if redemption is so that a man (Christ) with all virtue in complete obedience to the law may fulfil every commandment and show that the effect of the law was for salvation by redemption of sins upon repentance, then every statement that God makes of His Son that may be found in us also immediately becomes an immediate truth in the positive sense.

God may choose any such virtue on L(G) so that the full and unique faith of Christ in HG(G) (with L(G)) simultaneously and immediately sets the ultimate standard of right and wrong, (and not true and false). Then every statement that is true in the person of Christ and is possible for all men may immediately become a requirement of some further commandment or standard of "right and wrong" for men, if when found in His Son it becomes a satisfying statement for God.

In other words the laws are such as to constrain the virtues of men into a proper subset of the maximal set of virtues in Christ, with the difference betwen those sets containing only those perfections which they as men lack the ability to have.


We should also note that the redeemed in their divinely granted authority show that the property L(G) <=> AG(G) generates a principal ultrafilter also. The conditions for an ultrafilter U on a set M are;

  • 1) The empty set does not belong to U (it is "small" we do not want it, as it screws up the following.)
  • 2) If sets X and Y are in U then so is their intersection. (they maintain some form of "largeness".)
  • 3) If a set X in U is contained in a set Y then Y must be in U also. ("bigger" sets than X with the same elements are also members.)
  • 4) For any subset X of the collection M, either X is in U or MX is in U (a set is large, or it's complement is large.)
  • (1) L(G) Is clearly held as G is present. AG(G) which is positive. AG(x) is universal.
  • (2) Holds since HG(x) and HG(y) both contain L(G). This implies that, Ay(x) and Ax(y) (Both have authority to correct each other's faults. i.e. HG(HG(x) union HG(y)) is a "greater" subset in HG(G) than either HG(x) or HG(y). Thus x and y may positively correct each other or are already in total agreement. Thus AG(x) => Ay(x) and AG(y) => Ax(y) Likewise anyone 'z' holding those beliefs in HG(y) intersect HG(x) may correct anyone with the authority of God; i.e. as it it were true that Az(x) = AG(x)
  • (3) Holds since HG(x) contains L(G) , so also any set S of virtues held in HG(G) > S > HG(x) . Thus if S = HG(y) then HG(HG(x) union HG(y)) is equal to HG(y) which is "greater" than HG(x). y may positively correct x. i.e. AG(x) => Ay(x) Likewise if any set of individuals may be positively corrected by 'x' with Ax(y) then 'x' may correct any superset of that set. i.e. as if Ax(y) were AG(y) and were also universal.
  • (4) Holds because 'x' is redeemed or not. Therefore Ax(y) (for all y) or not respectively. We state AG(y) => Ax(y) which is positive to correct any y. A general set either contains x with AG(y) = Ax(y) or does not: The authority to correct in a set {y} with no such member 'x' is without divine authority to correct. (but AG(G) is universal)

We note that in the former of each point we looked at the ultrafilter generated by L(G) whereas the latter in each point was the "divine authority" to correct others. (And must be used to show that Ay(x) must also hold if Ax(y).

NB: HG(G) L(G) is still in a "fault" unless we assume Ax(G) <=> AG(x). with x not equal to G. then L(G) may be considered to be co-incident with "L(x)" also. AG(x) is universal. (We should note the example of Job being at fault.)

We are essentially showing that there is a sense in which faith properly in accord with L(G) positively corrects others at fault without it. The result is an improvement in the correctly held positive statements understood of God. These statements are positive in the sense that they return individuals into good standing and confidence before the throne of God.

However, every word of correction is in accord not with "virtue" to which we are naturally predisposed, but towards correcting matters of fault from the OT law. We assumed some reproof on x from y if Ay(x). However, as we see that the result is refinement, we consider it a form of edification.

Every positive act of ministry may be considered to be done in like manner with a similar chain: when there is a need there is also a commandment in Christ. ("Man will not live by bread alone, but by every word breathed from the mouth of God.") There is much good in ministering to the needs of those lacking, but without the correction of the word, it is ultimately no more than its converse: As if it were merely the words spoken; "Be ye warm and filled".


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