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• W2567463869 abstract "In the first half of the seventeenth century, the English theological scene witnessed a revival of one of the old controversies as to the origins of the soul. This was a problem about when and how man came to have his soul at birth.1 There were three main factions, which upheld the theory of the preexistence of the soul, Creationism, and Traducianism respectively. The first one, stemming from Plato and Origen, maintains that God created the souls of all human beings at an early stage of His creation of the universe, and that each individual soul waits in a prior state of existence until its turn comes to enter the earthly body at conception or at birth. The General Council of Constantinople (553) rejected this doctrine as a heresy. The other two doctrines, too, claim that the soul enters the body at conception or at birth, but while in the case of Creationism each soul is held to be immediately and specially created by God for each body, Traducianism asserts that in the process of generation the soul is transmitted to the offspring by the parents. Creationism was most widely accepted in the middle ages, and was virtually a Roman Catholic doctrine with Saint Jerome, Peter Lombard, Thomas Aquinas and others as its authorities. Saint Augustine, on the other hand, defended a more spiritual variant of Traducianism, sometimes distinguished as Generationism, according to which the soul of the offspring originates from the parental soul in some mysterious way analogous to that in which the organism originates from the parent's organism.It was Tertullian who was the most important advocate of Traducianism, that is, the materialistic doctrine of the transmission of the soul by the organic process of generation. He explained, for example, the reason why one experienced faintness or/and dimness of sight immediately after having reached orgasm by saying that it was because one had just lost a small portion of one's soul which had been contained in the semen.2 In Renaissance literature, given the context of the revival of Traducianism, the familiar sexual connotation of the word 'die' would become stronger. To contemporary readers, it must have been more than a figure of speech. It was biologically, and theologically, true that men died when they ejected their souls at the sexual acme.In the seventeenth century, the serious controversy largely concerned the debate between Creationism and Traducianism. In Scepsis Scientifica (1665), Joseph Glanvill said: 'Whether [the soul] be immediately created, or traduced, hath been the great ball of contention to the Later Ages'.3 John Donne eventually favoured Creationism, but in the process of his choosing, wrote:If I will aske, not meere Philosophers, but mixt Men, Philosphicall Divines, how the soule, being a separate substance, enters into Man, I shall finde some that will tell me, that it is by generation, & procreation from parents, because they thinke it hard, to charge the soule with the guiltinesse of Originall sinne, if the soule were infused into a body, in which it must necessarily grow foule, and contract originall sinne, whether it will or no; and I shall finde some that will tell mee, that it is by immediate infusion from God, because they think it hard, to maintaine an immortality in such a soule, as should be begotten, and derived with the body from Mortall parents. (the 18th Meditation of his Devotions)4Here, Donne makes it clear that the debate between Creationists and Traducianists was deeply bound up with the notions of original sin and the immortality of the soul. On the one hand, the idea that the soul has been traduced from father to son makes it easier to explain that original sin has been inherited from Adam through the filthy act of sexual intercourse. On the other, however, the idea that God creates and infuses each new soul individually supports the theological view that the soul itself has preserved its purity until its point of entrance into the body. …" @default.
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• W2567463869 date "2004-09-01" @default.
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• W2567463869 title "The Politics of Traducianism and Robert Herrick" @default.
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• W2567463869 doi "https://doi.org/10.1080/0268117x.2004.10555542" @default.
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