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CREATIANISM AND TRADUCIANISM

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Originally appearing in Volume V07, Page 388 of the 1911 Encyclopedia Britannica.
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CREATIANISM AND TRADUCIANISM . Traducianism is the See also:

doctrine about the origin of the soul which was taught by See also:Tertullian in his De anima—that souls are generated from souls in the same way and at the same See also:time as bodies from bodies:creatianism is the doctrine that See also:God creates a soul for each See also:body that is generated. The Pelagians taunted the upholders of See also:original See also:sin with holding Tertullian's See also:opinion, and called them Traduciani (from tradux: vicl. Du Cange s. vv.), a name which was perhaps suggested by a See also:metaphor in De an. 19, where the soul is described" velutsurculusquidam exmatriceAdaminpropaginem deducta." Hence we have formed " traducianist," " traducianism," and by See also:analogy " creatianist," " creatianism." See also:Augustine denied that traducianism was necessarily connected with the doctrine of original sin, and to the end pf his See also:life was unable to decide for or against it. His See also:letter to See also:Jerome (Epist. Clas. iii. 166) is a most valuable statement of his difficulties. Jerome condemned it, and said that creatianism was the opinion of the See also:Church, though he admitted that most of the Western Christians held traducianism. The question has never been authoritatively determined, but creatianism, which had always prevailed in the See also:East, became the See also:general opinion of the See also:medieval theologians, and See also:Peter Lombard's creando infundit animas See also:Deus et infundendo treat was an accepted See also:formula. See also:Luther, like Augustine, was undecided, but See also:Lutherans have as a See also:rule been traducianists. See also:Calvin favoured creatianism.

Peter Lombard's phrase perhaps shows that even in his time it was See also:

felt that some See also:union of the two opinions was needed, and Augustine's See also:toleration pointed in the same direction, for the traducianism he thought possible was one in which God operatur institutas administrando non novas instituendo naturas (Ep. 166. 5. II). See also:Modern psychologists See also:teach that while " See also:personality " can be discerned in its " becoming," nothing is known of its origin. See also:Lotze, however, who may be taken as representing the believers in the See also:immanence of the divine Being, puts forth—but as a " dim conjecture "—something very like creatianism (Microcosmus, bk. iii. See also:chap. v. ad fin.). It is still, as in the days of Augustine, a question whether a more exact See also:division of See also:man into body, soul and spirit may help to throw See also:light on this subject. See indices to Augustine, vol. xi., and Jerome, vol. xi. in See also:Migne's Patrologia, s.v. " Anima "; See also:Franz See also:Delitzsch, Biblical See also:Psychology, ii. § 7; G. P. See also:Fisher, See also:History of Chr.

Doct. pp. 187 ff. ; A. See also:

Harnack, History of See also:Dogma (passim; see See also:Index) ; See also:Liddon, Elements of See also:Religion, Lect. iii.; See also:Mason, Faith of the See also:Gospel, iv. §§ 3, 4, 9, 10. (A.

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