Please say more on how Eastern Orthodoxy avoids it.

@@LitProf The central way Neoplatonism has embedded itself in Western Christianity is in the way in which it defines God's simplicity, and most of the other instances of Neoplatonism (or, at least, undesirable forms of Neoplatonism) flow out from this issue. Roman Catholicism and Protestantism (by extension, although with less emphasis) (through St. Augustine and Aquinas) accepts the Neoplatonic and Hellenic conception of simplicity, where any distinctions in God qualify as a division (and thus cannot exist), and, thus, all of God's actions (energies) must be identitical to who God is (His essence), which is not the view of simplicity the Eastern Fathers had (see St. Basil, letter 234, and St. Maximos). This basically results in the Christian God being made identical to Neoplatonism's Monad, and all the issues that come with that. For an example of such an issue, because he has this Neoplatonic view of simplicity (the precise term for which is "Absolute Divine Simplicity"), Aquinas concludes that, because distinctions in God can't exist, the distinction between the members of the Trinity must be unreal and illusory. Yes, really. Thomas's position collapses into Modalism, and it's due to his Neoplatonism and Hellenism. St. Augustine also assumes this definition of simplicity, but he doesn't take it to its logical conclusion of Modalism (you can see his Neoplatonic reasoning in "On the Trinity", where he uses relations of opposition within the Trinity, and also in his doctrine of the Exemplars). In the East, they do not put such a central place on St. Augustine as either the Protestants or the Roman Catholics, and have not inherited this baggage. In the East, while Hellenic philosophy is used, it is simply a means to an end, and there has never been anything like a Medieval Synthesis. In otherwords, in the East, Christianity may he expressed in philosophical terms, but synthesizing Christianity with philosophy is never the goal. Eastern Orthodoxy preserves the doctrine of the Essence-Energies distinction, rather than buying into the Neoplatonic definition of simplicity, which either collapses into Modalism or Arianism (and either way then collapses into Monism).