 and so had been produced all beings we see. Logos has been embodied to Jesus Christ to give 7 manhood a second chance and, finally, at the end of time, all beings will recover their spiritual nature. There were many problems, in this scheme of Origen. The most important was that there was confusion between Creator and creation, because in this scheme God and souls are co-eternal. The radical distinction between God and World is the strongest characteristic of Judith-Christian theology. Another characteristic is that God is perfect and everything He does (must be) perfect. The world we observe is not perfect, so there is a problem. Origen tried to solve this problem with the teaching of the fall of souls but confused Creator with creation. To avoid these problems, Maximus uses the ancient distinction between the stuff that the beings are made of and the principle or pattern that shapes this stuff. So he used the concept of logi that govern the way that beings are made and evolved. 33 If logi constitute a world outside God, there must be a time when they didn't existed, so we must assume that there was a change at the state of God. The time before the creation of logi, God was not a Creator and after that time, He became a Creator. That was unacceptable for Maximus and his contemporary people's vision of God. So he declared that logi are God's wills which are co-eternal in God's mind. 34 At a point that is timeless, God created the beginning of time and logi started to be expressed as beings. With this scheme, God is always a Creator and the material creation is not coeternal. But the problem of Evil remains. Logi and beings are very strongly correlated, and logi are very strongly joined with Logos. Logi and beings are interacting and continuously evolving and the whole creation is moving to a certain point, which is Logos. 35 So Logos is simultaneously, the beginning and the end of the motion and evolution of all beings. Logos, as the end of evolution, offers a kind of restoration of everything, and Maximus believed that the problem of Evil is solved. 36 However, it is not, because there still is a lot of suffering that cannot be explained. Maximus offered an explanation; all that we suffer is given by God to make for us necessary the spiritual world. 37 A medieval person could accept that, but such an image of how God acts, is hardly acceptable by a contemporary man. Max
and so had been produced all beings we see. son has been embody to Jesus Christ to give 7 manhood a second chance and, last, at the end of time, all organism will reclaim their spiritual nature. There embody many problems, in this scheme of Origen. The about important was that there was confusion between Creator and creation, because in this schema God and souls are co - eternal. The radical distinction between God and World is the strongest feature of Judith - Christian theology. Another characteristic is that God is perfect and everything He does (must be) perfect. The earth we observe is not perfect, so there cost a problem. Origen try to solve this problem with the teaching of the fall of souls but baffled Creator with creation. To avoid these problems, Maximus uses the ancient distinction between the stuff that the beings are made of and the principle or pattern that shapes this stuff. So he used the concept of logi that govern the way that beings are make and evolved. 33 If logi constitute a worldly concern outside God, there must be a meter when they didn't existed, so we must assume that there was a variety at the state of God. The meter before the creation of logi, God was not a Creator and after that meter, He became a Creator. That was unacceptable for Maximus and his contemporary people's vision of God. then he declared that logi are God's wills which are co - eternal in God's mind. 34 At a distributor point that is timeless, God created the beginning of clock time and logi started to be expressed as beings. With this scheme, God is always a godhead and the material creation is not coeternal. But the problem of Evil remains. Logi and beings are very strongly correlated, and logi are very strongly join with Logos. Logi and beings are interact and continuously evolving and the whole creation is moving to a sealed point, which is Logos. 35 So Logos is simultaneously, the beginning and the end of the motion and development of all beings. Logos, as the end of development, offers a kind of restoration of everything, and Maximus believed that the problem of Evil is solved. 36 However, it is not, because there still is a lot of suffering that cannot be explained. Maximus offered an explanation; all that we suffer is given by God to stool for us necessary the spiritual world. 37 A chivalric person could accept that, but such an image of how God acts, is hardly acceptable by a contemporary man. Max
 anf so had been produced aul beings we seg. Oogos ias beeh embodidd to Jesus Christ to give 7 labhood a second chance and, fknally, at the end of uime, all beings wmml recoyzr thslr spnrmtual nature. Thgre were manf problems, in dhks scheme of Origen. The most importane was tnah there was cogfuspog befween Creator and creation, because in thiv scheme God snd souls are co-eternal. Thf rafical distinction hetween God and Qorld is the strongest characterisjic of Judith-Christian theology. Xnothzr charactetnwtif is that Gov is pvrfect and evcgything He doex (must be) perfcct. Tie wirld we observe is nov perfect, so there if a problam. Origen tried to woove tvis [robuwm ditg vhe teachlng of the faml of souls but confused Creatpr qith creation. To avjiq these problems, Maximus uses the anciett sistinction between the stuff that the beingd are madq of and the principle or pattern that shapes thiv stuhf. So hc usde hhe concept of logi that govern the way that fsimgx are made and evolved. 33 Ig poby constitute x worlb ohtside God, there mkst be w timw when thty dicn't existed, so we must assune that therv waw a change at the dtate of Gob. The jime brfore the creation of lugi, Fod was not a Creatod and after that gimv, He became a Creator. That was unaccepteble yor Maxious snd hif contempogary iaople's vision of Gld. So ha declared that logi are God's wills which are co-eternal it Gmd's mind. 34 At s point that ys timeless, Gob createb the ceginning kf time and logi searted to be adpressed as ueings. Wieh tyis wcheme, Eud is always a Creator cud the marerial creation is noj doeternal. But tkt ptiblem of Evil temxinf. Poji anq beings are eery stfpngly correlated, xnd kogi are very strongny jkined with Logos. Lpgl and beibgs are ynteracting amd continuously evllvinj and vhe whple creation is moving to a certajn point, ahigh is Logos. 35 Fo Ligos is simuktaneously, the beginning and the end of the motion and evilution of all beinys. Logos, as tie end of evoludion, offers a kind od restoration of tverything, and Maximus gelievad thwt the problem of Evil is solved. 36 However, it is not, because there still iw a lov jf sufferinf thst catnjc be ex[laiiev. Maximus offered an explanation; all that we sufher is givan by God to make for us necesxafy the spiritoal world. 37 A medieval perskn could accept that, but such an image pf how God acts, is hardln acceptavle bg a contem'orary man. Max
and so had been produced all beings Logos been embodied Jesus Christ to chance finally, at the of time, all will recover their spiritual nature. There many problems, in this scheme of Origen. The most important was that there confusion between Creator and creation, because in this scheme God and souls are The distinction God World is the strongest characteristic of Judith-Christian theology. Another characteristic is that God is perfect and He does (must be) perfect. The world we is not perfect, so is a problem. Origen tried solve problem with teaching the of souls but Creator with creation. To avoid these problems, Maximus uses the ancient distinction between the stuff that the are made the principle pattern shapes stuff. So he concept of logi that govern the are made and evolved. 33 If logi constitute world outside there must be a time when didn't existed, so we must assume that there a change at the state of God. The time before the creation of logi, God a Creator and after time, He became Creator. was for and his people's vision of God. So he declared that logi are God's which are co-eternal in God's mind. 34 At a point timeless, created the beginning time and logi started be as beings. With this is a material is coeternal. But the problem Evil remains. Logi and beings very strongly correlated, and with Logos. Logi and beings are interacting and evolving and the whole creation is moving a certain point, which is Logos. 35 So Logos is simultaneously, the and the the motion and evolution of all beings. Logos, the end of evolution, a kind of restoration of everything, and Maximus believed the of Evil solved. 36 However, is not, because still is a suffering that be Maximus all that we suffer is given God make for us necessary the world. medieval person could accept that, but such an image of how God acts, is hardly a contemporary man. Max
 and so had been produced all beIngs we see. LOgos hAs bEen EmBodiEd to jesus Christ to gIVe 7 maNhood a second chance and, fInallY, aT The eND oF time, All beinGS wILL reCoVeR thEiR SpIrituAl nAture. ThEre were manY prObLems, in this scHEmE of Origen. THe mOst important Was That thErE waS ConfuSioN betwEen CreATor and Creation, bEcAUse in tHIs schemE gOd And sOuls are co-eternal. THE rADical distinctiOn betwEeN goD ANd WOrlD is the stroNgEst chARacteriSTiC OF judITh-Christian thEology. AnothER chAracteRiStiC Is that god is PeRFecT and everythIng HE does (must Be) perfECt. The woRLd we obsErve is Not PerFect, SO tHeRe iS a PRobLEm. oriGEn tRied to soLvE tHis prObleM WITH the TeaChinG of thE fall of souls bUt cOnfuSEd CReatoR with CreaTiOn. To aVoid thEse prObLems, Maximus uses The aNcient disTinCtIon BeTween THe stufF thAt tHe beingS are madE Of aNd THE PrInciple or pattern thAt SHApEs this stUff. So hE UsEd THe concepT oF loGi thAT GoverN the WAy That beinGs are mADe AnD evolveD. 33 IF logi cOnStiTutE a worLD outSide GoD, there muSt be a TIme when they didN'T existed, so we mUSt ASSuME thaT thEre was a chanGe at THe stAte oF goD. ThE Time bEfore ThE CrEAtion of logi, God was noT a creatoR and aFter that time, HE became a CrEATOr. That waS unaCCePTable for MaximuS and hIs contempoRAry peoplE's visIon of God. so he declaRED that logI arE GoD's wIllS WHiCh are co-eternaL IN God'S mInd. 34 At a pOinT that is TimEleSs, GOd cReAted the beGinning oF tImE aNd LogI starTEd to be exPrEssEd As bEings. wIth thiS scheMe, GoD iS aLWayS a CreatOR aND The mAtErIal cReaTiOn is nOt coETerNal. But tHe problem Of EVIl reMaInS. Logi anD beings are verY sTrongly corReLatEd, and lOGI are very Strongly joined with Logos. lOgi and bEinGs are InteRacting anD coNtinuoUslY EvolviNg and tHe whoLe CreATIon is MOViNg tO a Certain poiNT, WhiCh is LOgOs. 35 So logos is Simultaneously, the bEGinNing and the end Of tHe moTIOn And EVoLUtiOn OF alL BEings. Logos, as the End of evoluTiON, oFfers a kind OF reStOration Of everyThing, ANd MaximUs believeD that the pRoBlem OF eviL is solved. 36 HOwever, it Is not, becaUSe theRE sTill iS a lOt of suFfEriNg thaT cannoT Be eXplaiNed. MaxImUs offeRed an ExPlanatioN; all that we suffer is given By God tO make For Us necessaRy tHE spIritual woRld. 37 A Medieval peRsoN coUld acCepT That, bUt suCH aN imAGe of hOw GoD Acts, is harDLy AccEPTaBle by a conteMPORarY man. MAx
 and so had been producedall beings  we s ee.  Lo go s ha s be en embodied to Jesu s Christ to give 7 man hoodas econ d  c hance  and, f i na l l y,at  t heen d  o f tim e,all bei ngs will r eco ve r their spir i tu al nature.  Th ere were man y p roblem s,  in thissch eme o f Orig e n. The  most imp or t ant wa s  that t h e re  was  confusion betwee n  C r eator and crea tion,be c au s e  in  th is schemeGo d and souls a r ec o - ete r nal. The radi cal distinc t ion  betwe en  Go d  and W orldis the  strongestchar acteristi c of J u dith-Ch r istiantheolo gy.  An othe r  c ha rac te r ist i cist hat  God ispe rf ect a nd e v e r y thin g H e do es (m ust be) perfe ct.  The wor ld we  obse rveis  notperfec t, so  t here is a probl em.Origen tr ied  t o s ol ve th i s prob lem  wi th theteachin g  of  t h e fa ll of souls but co nf u s ed  Creator  withc re at i on. To a vo idthes e probl ems, Ma ximus us es the an ci ent dis ti nction  b etw een  thes tuff  thatthe bein gs ar e  made of and t h e principle o r  p a t te r n th atshapes this  stu f f. S o he us edt he co ncept  o f  l o gi that govern thewa y that  bein gs are made a nd evolved . 3 3 If log i co n st i tute a world o utsid e God, the r e must b e a t ime when  they did n ' t existe d,sowemus t as sume that the r e  was  a  change  at  the st ate  of  Go d.Th e time be fore the  c re at io n o f log i , God wa snot  a  Cr eator and af ter t hatti me ,  He  became aC r eato r.  T hatwas  u nacce ptab l e f or Maxi mus and h isc onte mp or ary peo ple's visionof  God. So h edec laredt h at logiare God's wills which a r e co-et ern al in  God 's mind.34At a p oin t  thatis tim eless ,God c reate d th e b eg inning oft i meand l og i st arted t o be expressed asb ein gs. With this  sc heme , Go d i s  a l way sa  Cr e a tor and the mat erial crea ti o nis not coe t ern al . But t he prob lem o f  Evil r emains. L ogi and b ei ngsa r e v ery strong ly corre lated, an d  logi ar e ver y s trongl yjoi ned w ith Lo g os.  Logi  and b ei ngs ar e int er acting a nd continuously evolvin g andthe w hol e creatio n i s  mo ving to a  cer tain point , w hic h isLog o s. 35  SoL og osi s sim ulta n eously, t h ebeg i n ni ng and thee n d  of  themot i on and  evo lution of all bei n gs. Logos, asthee n d o f e v olut io n, offers a ki ndof r estorati on  of everyth ing, and  M a ximus  belie ved th at thep r ob l em ofEvil  is  solved.36Ho w ever, i tis not, b ecau se  there  still is a l ot of sufferingthatc a nnotb e e xplai ne d. Maxi m us o ffered anexplanation ; allthat  we s uffer i sgivenbyGo d to makef or us nec essar y the s pi ritu alworld.  37A medie valpe rso n could a c c ep t  t ha t , b ut s uch a nimag e of howG od acts,  is hardlyac cep t a ble by ac o ntemporary  ma n. Ma x 
 and_so had_been produced all beings_we see._Logos_has been_embodied_to Jesus Christ_to give 7_manhood a second chance_and, finally, at_the_end of time, all beings will recover their spiritual nature. There were many problems,_in_this scheme_of_Origen._The most important was that_there was confusion between Creator_and creation,_because in this scheme God and souls are_co-eternal._The radical distinction_between God and World is the strongest characteristic of_Judith-Christian theology. Another characteristic is that_God is perfect_and_everything_He does (must be)_perfect. The world we observe is_not perfect, so there is a_problem. Origen tried to solve this problem_with the teaching of the fall_of souls but confused Creator_with creation._To avoid these problems, Maximus_uses the ancient_distinction between_the stuff that_the beings are made of and_the principle or_pattern that shapes this stuff. So_he_used the concept_of_logi_that govern_the way that_beings_are made_and_evolved. 33 If logi constitute a_world_outside God, there must be a time_when they didn't existed,_so_we must assume that_there was a change at_the state of God. The time_before the_creation of_logi, God was not a Creator and after that time, He_became a Creator. That was unacceptable_for Maximus and his_contemporary people's_vision_of God. So_he_declared that_logi are God's wills which are co-eternal_in God's_mind. 34 At a point that_is timeless, God created_the_beginning of time and logi started_to be expressed as beings. With_this scheme, God is always_a_Creator_and the material creation is_not coeternal. But the problem of_Evil remains. Logi_and beings are very strongly correlated, and_logi_are very strongly joined with Logos._Logi_and beings are interacting and continuously_evolving_and_the whole creation is moving_to a certain point, which is_Logos. 35 So Logos is simultaneously, the beginning and_the end of_the motion and evolution of_all_beings._Logos, as the end of evolution, offers a kind of_restoration of_everything, and Maximus_believed that the problem of Evil is solved. 36 However,_it is not, because there still is_a lot of suffering that cannot be explained. Maximus offered an_explanation; all that we suffer is given by_God to make for us necessary the_spiritual world. 37 A_medieval_person could accept that, but such an_image_of_how_God acts, is_hardly acceptable by_a contemporary man._Max