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(a) The passages adduced in its support may with equal propriety be regarded as expressing God?s mediate agency in the origination of human souls while the general tenor of Scripture, as well as its representations of God as the author of man?s body, favor this latter interpretation.

Passages commonly relied upon by creationists are the following:

<211207> Ecclesiastes 12:7 ? ?the spirit returneth unto God who gave it?;

<235716> Isaiah 57:16 ? ?the souls that I have made?; <381201>Zechariah 12:1 ? ?Jehovah ? who formeth the spirit of man within him?; <581209>Hebrews 12:9 ? ?the Father of spirits.? But God is with equal clearness declared to be the former of man?s body: see <19D913>Psalm 139:13, 14 ? ?thou didst form my inward parts: Thou dust cover me [margin ?knit me together?] in my mother?s womb. I will give thanks unto thee; for I am fearfully and wonderfully made: Wonderful are thy works?; <240105>Jeremiah 1:5 ? ?I formed thee in the belly.? Yet we do not hesitate to interpret these latter passages as expressive of mediate, not immediate, Creatorship. God works through natural laws of generation and development so far as the production of man?s body is concerned. None of the passages first mentioned forbid us to suppose that he works through these same natural laws in the production of the soul. The truth in creationism is the presence and operation of God in all-natural processes. A transcendent God manifests himself in all physical begetting. Shakespeare: ?There ?s a divinity that shapes our ends, Rough hew them how we will.? Pfleiderer, Grundriss, 112 ? ?Creationism, which emphasizes the divine origin of man, is entirely compatible with Traducianism, which emphasizes the mediation of natural agencies. So for the race as a whole, its origin in a creative activity of God is quite consistent with its being a product of natural evolution.?

(b) Creationism regards the earthly father as begetting only the body of his child, certainly as not the father of the child?s highest part. This makes the beast to possess nobler powers of propagation than man does; for the beast multiplies himself after his own image.

The new physiology properly views the soul, not as something added from without, but as the animating principle of the body from the beginning and as having a determining influence upon its whole development. That children are like their parents, in intellectual and spiritual as well as in physical respects, is a fact of which the creation theory gives no proper explanation. Mason, Faith of the Gospel, 115 ? ?The love of parents to children and of children to parents protests against the doctrine that only the body is propagated.? Aubrey Moore, Science and the Faith, 207,

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