A second iiupiiry which arises has to do with the manner in which the race is derived from the first pair whom (iod created. All agree that it is by propagation under the terms of the original endowment ((ien. i, 2?<), and with tlie steady co-operatimi of (iod. But in the original creation of man, (iod formed the body out of matter previously created, and then added a neic quan- tity in the inbreathing of the spirit, and the question turns upon the point whether a like distinction between body and spirit is made at the beginning of the exist- ence of every human being. Traduriaiiism ((pv.) teach- es, under its various modilications, that the original com- bination of body and spirit into a single soul was m.ade for all time and for the race, and that no direct inter- ference with the natural jirocesses of procreation on the part of (Jod can be assumed. The living soul is trans- mitted from generation to generation without the inter- vention of any new creative act. The various schemes lif creatiiinisiii ((pv.) assume that the Creator infuses the spirit into every new human jiersonality by a direct act. The doctrine ai pn-e.ristence assumes that a S(uil for each individual was potentially created at the beginning, and that it attains to actuality when united with its own special body or dust. Inasmuch as the only warrant for the doctrine of jire-existence is the desire to avoid the erroneous idea of new creations, which creationism is sjiicl to !iHirm, there is no occasion to discuss its Mssnn)|)- tion of embryonic souls. Traducianism must lilvcwise be rejected in so far as its doctrine of the propagation
SPIRIT
945
SPIRIT, HOLY
of both body and spirit by purely natural processes in- volves a disregard of the orij];inal distinction between the forming of the one and the inbreathing of the other. In creationisnd the truth is limited to the origin of the spirit, the soul being the product of Ixith the traduced and the infused factors. It is apparent that the theory o( traJuciatmm leads logically to the dichotomy, while that of creationism leads to the trichotomy. In everj' form of creationism the birth of a hmnan being involves a sacramental wonder, since (iod is himself directly en- gaged in imparting to the individual his peculiar spirit. This theory, derived from Aristotle {I>e Anim. Mot. 9) and transmitted through the Church fathers, was culti- vated in the Middle Ages, and generally adopted by Koman Catholic writers, though not as a confessional lociiit. It was also largely admitted among theologians of the Reformed Church, though by no means universal- ly. Traducianism was more generally accepted in the Lutheran Church, though here also standard and lead- ing authorities leave the question undecided. The Pseu- do-(Jnostical and Semi-Pelagian heresies, which taught that the spirit of man is either not at all or but little affected by sin, grew out of a combination of creationism and the trichotomy theory; but they were the result simply of misconception. The same is true of the Apol- linarian theory, which confines the human nature of Christ to body and soul (amma vefjetahUis). and holds that in him the Logos supplied the place of the spirit {Tn'fvfia). See Soui,, Origin of.
A third question follows, which is concerned with particulars connected with the forming of the bod}- and tbe imparting of the spirit, and with the results that follow. Tiie forming of the body extends to the entire organism with reference to all the members of the body, and to the senses, since in these consists the germ of the body. The inspiration of the spirit extends, with re- gard to all its far-reaching consequences, over the whole of the spirit, in all its powers and abilities. Body and spirit, however, contain only germs which attain to or- ganic development and form in the soul, the body espe- ciallj' becoming the form (jtopft)) of the soul. Psychol- ogy, the philosophy of the soul, has consequently to incjiiire into the bodily life of the organism, particularh' with reference to the senses, the emotions, the intellect, the will, and likewise into the roTic, Xoyofi TrviVfia, etc. In our days, psychology may even embrace in its inves- tigations the science of language, since it has become important to demonstrate, in opposition to rationalism, pantheism, and materialism, that the germs of language, no less than of thought, inhere in the spirif; and that language, in which thought attains to expression, secures Its development in the soul in harmony with the diver- sities of nationality, which is equivalent here to indicid- ualily. See Mind.
A fourth question asks, whither does the soul tend? or, more exactly, what becomes of it when separated from the body? The scriptural answer is brief and con- fident: the spirit returns to God, but not as it came from God; it retains the nature obtained b}' its union with the body; and it is accordingly as a soul, i. e. affected bj- the body, although the latter has become dust, that the spirit returns to God. The Scriptures teach that the soul neither sleeps nor dies, but retains its spiritual character. We shall accordingh' not be found utterly naked even after death, but rather clothed with con- scious activity (tv^vrrufitvoi, ov ■yvfivoi, 2 Cor. v, 3 — a passage, however, which legitimately refers only to the finally glorified state; see Alford, adloc), and thus await the reunion of soul and bodj* in the resurrection. See