, in another passage, he calls the firstborn; and he who is thus born, imitating the ways of his father, has formed such and such species, looking to his archetypal patterns." 29 Logos is expressed through logi, and logi are unified in Logos. From then on, the ontology of logos follows this scheme: Logos is the ontological background of logi, which are the ontological background of beings. The dissociation of Logos to logi was developed by Christian theology. Logos became the second person of Holy Trinity and monopolized their interest. Albeit, they used the concept of logos quite often, trying to describe God's connection with beings. That was a major problem for ancient Christian theology, which confronted the problem of evil, as a result of the tight connection of Creator with creation. Origen (185–254 AD) did not used logi to solve the problem of evil, he preferred the concept of souls, 30 but he confirmed definitely that, for every being, there is his logos and he associated logi of being, with epistemology. He taught that human mind can "see" the logos of being through "φυσική θεωρία", which can be translated as natural contemplation. Heraclitus first associated logos, with a certain state of human mind, but it was Origen and his pupil Evagrios Pontikos, who developed in details the interaction of state of human mind and the "vision" of logi of being. The theory of logi of Maximus the Confessor Maximus the Confessor (580-662 A.D.), was the Christian theologian who used the most the concept of logos in his work. We owe him the detailed and subtle record of the use of logos of natural being. He didn't make any radical contribution to it, but he pushed to the end the various properties of logi of being that were previously introduced, as he intended to develop his theological framework. He uses the concept of logos of natural being for two major goals. The first was to correct theology of Origen 31 and the second, to express the ascetical and mystical experience of religious life. 32 The problem of Origen is correlated with the problem of Evil. Origen taught that Logos-Creator created a spiritual world that consisted of souls. This world was (almost) perfect, but somehow, the souls got bored and tried to rebel against the Creator who punished them to be imprisoned to bodies and matter
, in another passage, he calls the firstborn; and he who is thus born, imitate the way of his father, has formed such and such species, look to his archetypal patterns. " 29 Logos is expressed through logi, and logi are unite in Logos. From then along, the ontology of logos follows this scheme: Logos is the ontological background of logi, which are the ontological background of organism. The dissociation of Logos to logi was developed by Christian theology. Logos become the second person of Holy Trinity and monopolize their interest. Albeit, they used the concept of logos quite often, trying to report God's connection with beings. That was a major problem for ancient Christian theology, which confront the problem of evil, as a result of the tight connection of Creator with initiation. Origen (185–254 AD) did not used logi to solve the problem of evil, he preferred the concept of souls, 30 but he confirm definitely that, for every being, there is his logos and he associated logi of being, with epistemology. He teach that human mind can " see " the logos of being through " φυσική θεωρία ", which can be translated as natural contemplation. Heraclitus first associated logos, with a certain state of human mind, but it was Origen and his student Evagrios Pontikos, who developed in details the interaction of department of state of human mind and the " vision " of logi of being. The theory of logi of Maximus the Confessor Maximus the Confessor (580 - 662 A.D.), was the Christian theologian who used the most the concept of son in his work. We owe him the detailed and subtle record of the use of son of natural being. He didn't make any radical contribution to it, but he pushed to the end the respective properties of logi of being that were previously introduced, as he intended to develop his theological model. He uses the concept of logo of lifelike organism for two major goals. The first was to correct theology of Origen 31 and the second, to express the ascetical and mystical experience of religious life. 32 The problem of Origen is correlate with the problem of Evil. Origen taught that Logos - Creator created a spiritual worldly concern that consisted of soul. This world was (about) perfect, but somehow, the souls got bored and try on to rebel against the Creator who punished them to be imprison to bodies and matter
, in another passage, he callr the firstborn; and he who ia thus burn, imitating the ways of hid dathee, has formed such and ruch specpes, lookibg ti his archevgpal pabcerns." 29 Logmw is expressed through lmgi, and logi ase uuified in Logos. From then on, the ontjlogy og pogos follows jhis xshems: Logos is the ontological backgrohnd of nogi, which arr the ontological backgroujd ov beings. The dissofiation of Oogof to logi was developed by Christiah theology. Logos became the secund pzrson of Hooy Trltity and moiopolided their intcgest. Alteit, thry used the cokcept of logos quite often, trbing to describe God'f connecthou with beings. That waw q majmr psobldn fur znrieht Chrlstman theologg, which condronted the problem os evil, as a reault os ehe tight connection of Creator with crtatioh. Origen (185–254 AD) did not uswd logi to solve the kroblem of evil, he preferred the concept of souls, 30 but he cmnfirjdd bcninigwlj that, for every being, there is his logos and ge axsociated logi of being, wotj rkistemology. He taughc tgat human mind can "see" thg logow of beind thtough "φυσική θεωρία", which can be translqted as natugal xontemplation. Heraelitus first asspciatrd logos, with a certain stafe of human mind, but kt was Origen ana hps pgpil Evagrios Pontikos, who developev in betails ghe onterastion of shate of human mind and tje "vidimn" of logi of being. The theory of logi of Maximus the Cpnxesvor Maxiius tme Confessor (580-662 A.Q.), was the Chrixtian tkeologkan who usvd the movt the concqpt of logos hj his work. Wx owe him the detqiled ava subtle recorc of the lst of logos of natural being. Me diah't make any radneao contribution yo kt, fun hx pusrad to the eng thd vxtious properunes uf lpgi of being that wese pdeviously introducrd, as he ibtended eo develop hix theological framtwork. Ie user the cogcept of logos of natural beinf for two mamor goals. The firwt was to coxrect theology of Origen 31 and the second, to express the asxetical and mysticak experience of rqligious nife. 32 The problem of Origen is correlsted with the problem of Evhl. Orlgen taught that Logos-Creator created a spiritual world that consisted of souls. This world sas (slmosn) pzrfzct, but somxhuw, the souls got bored and tried to rebel againrt the Csector who punished them to be omorisoned to budies and matter
, in another passage, he calls the he is thus imitating the ways such such species, looking his archetypal patterns." Logos is expressed through logi, and are unified in Logos. From then on, the ontology of logos follows this Logos is the ontological background of logi, which are the ontological background of The of to was developed by Christian theology. Logos became the second person of Holy Trinity and monopolized their Albeit, they used the concept of logos quite trying to describe God's with beings. That was a problem ancient Christian which the of evil, as result of the tight connection of Creator with creation. Origen (185–254 AD) did not used logi to the problem he preferred concept souls, but he confirmed for every being, there is his associated logi of being, with epistemology. He taught human mind "see" the logos of being through θεωρία", which can be translated as natural contemplation. first associated logos, with a certain state of human mind, but it was Origen and Evagrios Pontikos, who developed details the interaction state human and "vision" of of being. The theory of logi of Maximus the Confessor Maximus Confessor (580-662 A.D.), was the Christian theologian who used the concept logos in his We owe him the and record of the use of being. any contribution it, but he pushed the end the various properties logi of being that intended to develop his theological framework. He uses concept of logos of natural being for major goals. The first was to correct theology of Origen 31 and second, to ascetical and mystical experience of religious life. 32 problem of Origen is with the problem of Evil. Origen taught that Logos-Creator a world that of souls. This was (almost) perfect, somehow, the souls and tried rebel the them to be imprisoned to bodies matter
, in another passage, he calls thE firstborn; And he Who Is tHuS borN, imiTating the ways oF His fAther, has formed such and sUch spEcIEs, loOKiNg to hIs archeTYpAL PatTeRnS." 29 LoGoS Is ExpreSseD througH logi, and loGi aRe Unified in LogOS. FRom then on, tHe oNtology of logOs fOllows ThIs sCHeme: LOgoS is thE ontolOGical bAckground Of LOgi, whiCH are the ONToLogiCal background of beINgS. the dissociatioN of LogOs TO lOGI waS deVeloped by CHrIstiaN TheologY. loGOS BecAMe the second peRson of Holy TRIniTy and mOnOpoLIzed thEir inTeREst. albeit, they uSed tHe concept Of logoS Quite ofTEn, tryinG to desCriBe GOd's cONnEcTioN wITh bEInGs. THAt wAs a major PrObLem foR ancIENT chriStiAn thEologY, which confronTed The pROblEm of eVil, as A resUlT of thE tight ConneCtIon of Creator witH creAtion. OrigEn (185–254 Ad) dId nOt Used lOGi to soLve The Problem Of evil, hE PreFeRRED tHe concept of souls, 30 buT hE COnFirmed deFiniteLY tHaT, For every BeIng, TherE IS his lOgos ANd He associAted loGI oF bEing, witH ePistemOlOgy. he tAught THat hUman miNd can "see" The loGOs of being throuGH "φυσική θεωρία", WHiCH CaN Be trAnsLated as natuRal cONtemPlatIOn. herAClituS firsT aSSoCIated logos, with a certAiN state Of humAn mind, but it waS Origen and HIS Pupil EvaGrioS poNTikos, who develoPed in Details the INteractiOn of sTate of huMan mind anD THe "vision" Of lOgi Of bEinG. tHe Theory of logi oF mAximUs The ConfEssOr MaximUs tHe COnfEssOr (580-662 a.D.), was the CHristian ThEoLoGiAn wHo useD The most tHe ConCePt oF logoS In his wOrk. We Owe hIm ThE DetAiled anD SuBTLe reCoRd Of thE usE oF logoS of nATurAl being. he didn't maKe aNY radIcAl ContribUtion to it, but hE pUshed to the EnD thE varioUS PropertiEs of logi of being that were PReviousLy iNtrodUced, As he intenDed To deveLop HIs theoLogicaL framEwOrk. hE Uses tHE CoNcePt Of logos of nATUraL beinG fOr twO major gOals. The first was to cORreCt theology of ORigEn 31 anD THe SecONd, TO exPrESs tHE Ascetical and mysTical experIeNCe Of religiouS LifE. 32 THe problEm of OriGen is COrrelatEd with the Problem of evIl. OrIGEn tAught that LOgos-CreaTor createD A spirITuAl worLd tHat conSiSteD of soUls. ThiS WorLd was (Almost) PeRfect, bUt somEhOw, the souLs got bored and tried to rebEl agaiNst thE CrEator who pUniSHed Them to be iMpriSoned to bodIes And MatteR
, in another passage, he c alls the f irstb orn ; a nd  hewhois thus born,i mita ting the ways of his f ather ,h as f o rm ed su ch ands uc h spe ci es , l oo k in g tohis  archet ypal patte rns ."  29 Logos is ex pressed th rou gh logi, and  lo gi are  u nif i ed in  Lo gos.From t h en on,  the onto lo g y of l o gos fol l o ws  thi s scheme: Logos i s  t h e ontologicalbackgr ou n do f  lo gi,  which are  t he on t ologica l  b a c k gro u nd of beings.  The dissoc i ati on ofLo gos to log i was  d e vel oped by Chr isti an theolo gy. Lo g os beca m e the s econdper son  ofH ol yTri ni t y a n dmon o pol ized the ir  i ntere st.A l b e it,the y us ed th e concept oflog os q u ite  ofte n, tr ying  t o des cribeGod's  c onnection withbein gs. Thatwas  a  ma jo r pro b lem fo r a nci ent Chr istiant heo lo g y ,  w hich confronted th ep r ob lem of e vil, a s  a  r e sult ofth e t ight c onnec tion of  Creator  withc re at ion. Or ig en (18 5– 254  AD ) did notused l ogi to s olvet he problem ofe vil, he prefe r re d th e  con cep t of souls,  30b ut h e co n fi rme d  defi nitel yt ha t , for every being,th ere is  hislogos and heassociated l o gi of be ing, wi t h epistemology . Hetaught tha t  human m ind c an "see"  the logo s of being  th rou gh"φυ σ ι κή  θεωρία", whi c h  can  b e trans lat ed as n atu ral  co nte mp lation. H eraclitu sfi rs tass ociat e d logos,  w ith  a  ce rtain stateof hu manmi nd ,  bu t it wa s  O r i genan dhispup il  Evag rios Pon tikos,who devel ope d  inde ta ils the  interactionof  state ofhu man  minda n d the "v ision" of logi of being .  The th eor y oflogi  of Maxim usthe Co nfe s sor Ma ximusthe C on fes s o r (58 0 - 66 2 A .D .), was th e Chr istia ntheo logianwho used the mostt heconcept of lo gos  inh i swor k .W e o we him t he detailed and  subtle re co r dof the use oflo gos ofnatural  bein g . He di dn't make  any radi ca l co n t rib ution to i t, but h e pushedt o the en d the  va riouspr ope rties  of lo g i o f bei ng tha twere p revio us ly intro duced, as he intended t o deve lop h istheologic alf ram ework. He  use s the conc ept  of  logo s o f  natu ralb ei ngf or tw o ma j or goals. Th e f i r st  was to cor r e c t t heolo gyo f Orig en 3 1 and the second, to express the  asc e t ica l a n d my st ical experienc e o fr e ligiousli fe. 32 Theproblemof Orige n is c orrela ted wit h th e  probl em o f E vil. Orig enta u ght tha tLo g os-Cre ator  c reated  a spi r itua l world that consi stedo f  soul s . T his w or ld was( almo st) perfec t, but some how, t he s oulsgot bor ed  and t rie dto rebel a g ainst the  Crea tor who  p unis hed  themto b e impri sone dtobodies an d ma t te r
, in_another passage,_he calls the firstborn;_and he_who_is thus_born,_imitating the ways_of his father,_has formed such and_such species, looking_to_his archetypal patterns." 29 Logos is expressed through logi, and logi are unified in_Logos._From then_on,_the_ontology of logos follows this_scheme: Logos is the ontological_background of_logi, which are the ontological background of beings._The_dissociation of Logos_to logi was developed by Christian theology. Logos became_the second person of Holy Trinity_and monopolized their_interest._Albeit,_they used the concept_of logos quite often, trying to_describe God's connection with beings. That_was a major problem for ancient Christian_theology, which confronted the problem of_evil, as a result of_the tight_connection of Creator with creation._Origen (185–254 AD)_did not_used logi to_solve the problem of evil, he_preferred the concept_of souls, 30 but he confirmed_definitely_that, for every_being,_there_is his_logos and he_associated_logi of_being,_with epistemology. He taught that human_mind_can "see" the logos of being through_"φυσική θεωρία", which can_be_translated as natural contemplation._Heraclitus first associated logos, with_a certain state of human mind,_but it_was Origen_and his pupil Evagrios Pontikos, who developed in details the interaction_of state of human mind and_the "vision" of logi_of being._The_theory of logi_of_Maximus the_Confessor Maximus the Confessor (580-662 A.D.), was_the Christian_theologian who used the most the_concept of logos in_his_work. We owe him the detailed_and subtle record of the use_of logos of natural being._He_didn't_make any radical contribution to_it, but he pushed to the_end the various_properties of logi of being that were_previously_introduced, as he intended to develop_his_theological framework. He uses the concept_of_logos_of natural being for two_major goals. The first was to_correct theology of Origen 31 and the second, to_express the ascetical_and mystical experience of religious_life._32_The problem of Origen is correlated with the problem of_Evil. Origen_taught that Logos-Creator_created a spiritual world that consisted of souls. This world_was (almost) perfect, but somehow, the souls_got bored and tried to rebel against the Creator who punished_them to be imprisoned to bodies and matter