11. Another sect or school whose doctrines were in a measure amalgamated with those of Christianity was that of the New Platonics. The ancient sects of Platonists or Platonics were allied in some points of doctrine with the Epicureans, and were rivals if not opponents of the Stoics. The early Platonics held that unorganized matter has existed from all eternity, and that its organizer, God, is similarly eternal. As God is eternal, so also His will or intelligence is without beginning, and this eternal intelligence existing as the will or intent of Deity, was called the _Logos_. Such precepts had been taught long before the Christian era, and the philosophy professed by some of the contending sects among the Jews in the time of Christ had been influenced thereby. 12. As the principles of Christianity became generally known, certain leaders in the sect of Platonics found in the new doctrine much to study and admire. By this time, however, Platonism itself had undergone much change, and the more liberal adherents had formed a new organization and distinguished themselves by the appellation New Platonics. These professed to find in Jesus Christ the incarnation of the Logos, and accepted with avidity the declaration of St. John: "In the beginning was the Word, and the Word was with God, and the Word was God. * * * And the Word was made flesh, and dwelt among us."--(John 1:1, 14.) According to the Eclectic or New Platonic philosophy, the "Word" referred to by St. John was the "Logos" described by Plato. 13. The Platonic conception of the Godhead as consisting of the Deity and the Logos, was enlarged in accordance with Christian tenets to embrace three members, the Holy Ghost being the third. Thence arose bitter and lasting dissension as to the relative powers of each member of the Trinity, particularly the position and authority of the Logos or Son. The many disputes incident to the admixture of Platonic theory with Christian doctrine continued through the centuries, and in a sense may be said to trouble the minds of men even in this modern age. 14. It is wholly beyond our purpose to classify or describe the hybrid offspring resulting from the unnatural union of pagan philosophy and Christian truth; nor shall we attempt to follow in detail the dissensions and quarrels on theological points and questions of doctrine. Our purpose is achieved when by statement of fact and citation of authority, the reality of the apostasy is established. We shall consider therefore only the most important of the dissensions by which the Church was troubled.--(See Note 4, end of chapter.)