Thought with, like it, certain mystical traits of Gnosticism, Theosophy, and a wide variety of early Christian and Eastern teachings (detailed in her last book, High Mysticism. Hopkins came to differ from Eddy in the fundamental idea of matter: where Eddy taught that "there is no intelligence in matter," Hopkins logically deduced that if God as Intelligence is omnipresent, then God's intelligence must be present in matter, and every other aspect of the universe. She also moved away from Eddy's lead in speaking of God as both Mother and Father, Hopkins conceptualized the Trinity as three aspects of divinity, each playing a leading role in different historical epochs: God the Father, God the Son, and God the Mother-Spirit or Holy Comforter. Hopkins believed (as did Eddy, though not as parochially) that spiritual healing was the Second Coming of Christ into the world. Hopkins also believed more specifically that the changing roles of women indicated their emerging prominence in the Godhead, signaling a new epoch identified by the inclusion of the Mother aspect of God. While Phineas Parkhurst Quimby is sometimes described as the founder of New Thought, he died in 1866, leaving his notes to his students, the Dresser family, to compile and publish, which didn't happen until 1907. New Thought, therefore, did not formally organize until Hopkin's students brought together and focused the national movement, leading to the formation of the International New Thought Association in 1918, with Hopkins elected as its first president. Her first work, Class Lessons 1888, was based on her notes from Eddy's classes, modified as she had begun teaching on her own. She went on to author a prolific body of written work (see bibliography below), which evolved with her own understanding. She was acclaimed for the giftedness of her personal lectures. Those who heard her speak noted her charismatic oratory, and many cases were documented of attendees experiencing healings during, or shortly after, attending. Relation to Christian Science and work with Mary Plunkett Hopkins completed the first course of study at Eddy's Metaphysical college in December 1883, and worked as a practitioner in Boston and New Hampshire starting in February 1884. She was brought on as editor of the Christian Science Journal, then in October 1885, just over a year later, was relieved of the post—apparently for writing an editorial syncretizing too wide an Asian influence for Eddy's increasing identification with Christianity and