CREATIONISM. A term recently applied to the theory of the origin of man which is opposed to evolutionism. (See ANTHROPOLOGY; EVOLUTION.) As a theological term, it has long been in use to designate the theory of the origin of man's soul by the special creative act of God in the case of each individual. It is opposed to `traducianism; which is the theory that the soul of the individual is derived by generation from tne souls of his parents as truly as is his body. It is to be distinctly affirmed that the Scriptures give no decision upon this question. Creation ists have sometimes quoted the account of the creation in Genesis ii. as favoring their view. But at most that would declare tire mode of the original creation of the soul, not the method of its subsequent individual appearance in the world. The body, which is derived from that of the parents, is no less a creature of God than the soul. though this originates by special creation. Again, creationism is sometimes said to be alone consistent with the immateriality of the soul, since this does not admit of its composition or its division into parts and consequently of its derivation from other souls, which must he by the division of these souls. But it is now known that bodies, even, are not derived from those of their parents in such a way as to give much point to this argument. The developing body builds itself in accordance with the law of hered ity. It is indisputable that mental traits are inherited. so that, as a matter of fact, the souls of children are built upon the pattern of their parents. If this is traducianism for the body, it is the same for the soul. Theories of original sin have also been brought to bear upon this snbject, and it has been said that if Christ derived His soul by tradnction from Mary. then He acquired
also the taint of original sin, and so could not be sinless. Hence His soul must have been a new creation. But this argument presupposes for ordinary noon a derivation of original sin, and so a traducian origin. The drift of modern thinking is in favor of traducianism, because it emphasizes as never before the law of heredity. With the body is inseparably associated life, and with life the soul, since all living forms mani fest some of the qualities of the soul. In respect to hoth body and soul there are laws of inherit ance, which are none the less real because they are very intricate and obscure. Although the soul is immaterial and hence indivisible, it has a struc ture, a plan. an organization. It is this that is repeated in following generations. There is, of course, no division of the soul that some parti cles of it may make the soul of the child. or con tribute to this. Modern traducianism is there fore simply this, that the soul as well as the body of a human individual is formed by the indivisible working of its own immanent powers under the law of heredity upon the pattern of its race. specially embodied in its own parents. Many theologians, however, perhaps with the highest wisdom, still refrain from adopting either theory, but emphasize the mystery envel oping the whole subject of life, and say with Augustine. "When I wrote my former book I did not know how the soul derives its being, and I do not know now." SecTrunuetANtsist: ORIGINAL SIN.