23. The New Platonic Philosophy.—The Eclectic or "New Platonic" philosophy which came into existence in the early Christian centuries, was compounded from all the systems which had preceded it, though following Plato more closely than any other teacher, for which reason its disciples assumed the name of New Platonics. The founders of this philosophy professed simply to follow truth, gathering up whatever was accordant with it, regardless of its source, or in what school it was taught—hence the name eclectic. Still the teachings of Plato formed the basis of their doctrines, and they embraced most of his dogmas concerning God, the human soul and the universe. We shall therefore learn the fundamental principles of the Eclectics by considering what the Athenian sage taught on these subjects.
24. Plato held that God and matter existed from all eternity—that they were co-eternal. Before the creation of the world matter had in itself a principle of motion, but without end or laws. This principle of motion Plato called the immortal soul of the universe. God wished to give form to this mass of eternal matter, regulate its motion, subject it to some end and to certain laws. Everything which exists in heaven or in earth, except Deity and unorganized matter, according to Plato's philosophy, had a beginning—there was a time when it did not exist; but there never was a time when the idea, that is, the form or plan of the thing, did not exist in the mind of Deity. This idea or intelligence existing with God from all eternity, is what Plato called the Logos—the word or intelligence of Deity. Many in the age of which we write saw in these doctrines a threefold expression of the divine nature—viz., the First Cause, the Reason or Logos, and the Spirit of the Universe; while others saw in these three principles three Gods, united with each other by a mysterious and ineffable generation; in which the Logos is regarded in the character of the Son of an Eternal Father, and the creator and governor of the work.[[88]]
25. Plato's Logos, John's Word Considered Identical.—In the introduction of St. John's gospel, commencing—"In the beginning was the Word, and the Word was with God, and the Word was God"—in this Word, which the Apostle in another verse of his opening chapter declares was "made flesh and dwelt among men,"—plainly alluding to the pre-existence and birth of Messiah—the New Platonics saw the incarnation of the Logos of Plato, and according to the fashion of the times attempted to harmonize the revelations of God with the philosophy of men. (See note 8, end of section).
26. The Rank of the Logos in the Trinity.—It was trying to harmonize the revelations of God with these systems of philosophy which created the agitation in respect to the rank of the Logos, or Son of God, in the divine trinity; and the nature of the Trinity itself—that is, whether the three persons, the Father, Son and Holy Ghost are distinct and separate though of the same substance, or merely the same substance under different aspects.
27. The Orthodox View.—The view held to be orthodox was that in God there are three persons, Father, Son and Holy Spirit; each really distinct yet so united as to constitute but one personal God—of the same substance, and equal as to their eternity, power, and glory and all other perfections.
28. Sabellian Theory.—On one side of this orthodox theory stood the doctrine of Sabellius [Sa-bel-i-us], who held that there was but one divine person in the Godhead, and that the Father, Son and Holy Spirit were but different aspects of the same God, and that the Trinity was one of names, merely, not of distinct persons.[[89]] The Logos, in hi theory, is an attribute of Deity rather than a person; and its incarnation is reduced to an energy or inspiration of the Divine wisdom which filled the soul and directed all the actions of the man Jesus.
29. The Arian Theory.—On the other side of the orthodox line stood the theory of Arius [A-ri-us], who while he maintained a real distinction in the persons of the Divine Trinity, taught that the Son was created out of nothing by the will of the Father; and though the longest astronomical periods would not measure the time of his duration, yet there had been a time when he was not. Upon the Son thus created the Father bestowed great glory, yet he shone only by a reflected light, and governed the universe only in obedience to the will of the Father; in other words, the Son was subordinate to the Father, unequal as to eternity, power and glory.
30. The Nicene Council.—It was to still the rising commotion which arose in the church through the violent discussion of these several theories that the Emperor Constantine assembled the Council of Nice [Nes]. A. D. 325. In that council the theories of Arius were condemned and the orthodox creed stated thus:
We believe in one God, the Father, Almighty, the maker of all things visible and invisible; and in one Lord, Jesus Christ, the Son of God, begotten of the Father, only begotten, (that is) of the substance of the Father; God of God, Light of Light; Very God of Very God; begotten not made; of the same substance with the Father, by whom all things were made, that are in heaven and that are in earth: who for us men, and for our salvation, descended and was incarnate, and became man; suffered and rose again the third day, ascended into the heavens and will come to judge the living and the dead, and in the Holy Spirit. But those who say there was a time when he [the Son] was not, and that he was not before he was begotten, and that he was made out of nothing, or affirm that he is of any other substance or essence, of that the Son of God was created, and mutable, or changeable, the Catholic Church doth pronounce accursed.[[90]]
31. Athanasius [Ath-a-na-shi-us], who was the most active opponent of Arius, thus explains the Nicene doctrine, in what is commonly known as the creed of Athanasius.[[91]]