Among the Church sects, as distinguished from the philosophic, the syncretic tendency was hardly less the vogue. Some of the leading Fathers of the second century, in particular Clement of Alexandria and Origen, show the Platonic influence strongly, [901] and are given, the latter in particular, to a remarkably free treatment of the sacred books, seeing allegory wherever credence had been made difficult by previous science, [902] or inconvenient by accepted dogma. But in the multiplicity of Gnostic sects is to be seen the main proof of the effort of Christians, before the complete collapse of the ancient civilization, to think with some freedom on their religious problems. [903] In the terms of the case--apart from the Judaizing of the Elcesaites and Clemens Romanus--the thought is an adaptation of pagan speculation, chiefly oriental and Egyptian; and the commonest characteristics are: (1) in theology, an explanation of the moral confusion of the world by assuming two opposed Powers, [904] or by setting a variety of good and bad subordinate powers between the world and the Supreme Being; and (2) in ethics, an insistence either on the inherent corruptness of matter or on the incompatibility of holiness with physical pleasure. [905] The sects influenced chiefly from Asia teach, as a rule, a doctrine of two great opposing Powers; those influenced from Egypt seek rather the solution of gradation of power under one chief God. All alike showed some hostility to the pretensions of the Jews. Thus:-- 1. Saturninus of Antioch (second century) taught of a Good and an Evil Power, and that the world and man were made by the seven planetary spirits, without the knowledge or consent of either Power; both of whom, however, sought to take control, the Good God giving men rational souls, and subjecting them to seven Creators, one of whom was the God of the Jews. Christ was a spirit sent to bring men back to the Good God; but only their asceticism could avail to consummate the scheme. (Irenæus, Against Heresies, i, 24; Epiphanius, Hæreses, xxiii.) 2. Similarly, Marcion (son of a bishop of Pontus) placed between the good and bad Powers the Creator of the lower world, who was the God and Lawgiver of the Jews, a mixed nature, but just: the other nations being subjects of the Evil Power. Jesus, a divine spirit sent by the Supreme God to save men, was opposed by both the God of the Jews and the Evil Power; and asceticism is the way to carry out his saving purpose. Of the same cast were the sects of Bardesanes and Tatian. (Irenæus, Against Heresies, i, 27, 28; Epiphanius, Hæreses, c. 56; Eusebius, Eccles. Hist. iv, 30. Mosheim, E. H. 2 Cent. pt. ii, ch. v, §§ 7-9. As to Marcion, see Harnack, Outlines, ch. v; Mackay, Rise and Progress of Christianity, pt. iii, §§ 7, 12, 13; Irenæus, iv, 29, 30; Tertullian, Against Marcion.)