for Abraham Lincoln and Robert Burns and William Shakespeare upon naked principles of heredity and environment? All intelligence and all high character are transcendent, and have their source in the mind and heart of God. It is in the range of Christ?s transcendence of his earthly conditions that we note the complete uniqueness of his person.?

(d) This theory, if it allows that the soul is originally possessed of depraved tendencies, makes God the direct author of moral evil. If it holds the soul to have been created pure, it makes God indirectly the author of moral evil, by teaching that he puts this pure soul into a body which will inevitably corrupt it.

The decisive argument against creationism is this one, that it makes God the author of moral evil. See Kahnis, Dogmatik, 3:250 ? ?Creationism rests upon a justly antiquated dualism between soul and body and is irreconcilable with the sinful condition of the human soul. The truth in the doctrine is just this only, that generation can bring forth an immortal human life only according to the power imparted by God?s word and with the special cooperation of God himself.? The difficulty of supposing that God immediately creates a pure soul, only to put it into a body that will infallibly corrupt it ? ?sicut vinum in vase acetoso? ? has led many of the most thoughtful Reformed theologians to modify the creation doctrine by combining it with traducianism.

Rothe, Dogmatik, 1:249-251, holds to creationism in a wider sense ? a union of the paternal and maternal elements under the express and determining efficiency of God. Ebrard, Dogmatik, 1:327-332, regards the soul as newly created yet by a process of mediate creation according to law, which he calls ?metaphysical generation.? Dorner, System of Doctrine, 3:56, says that the individual is not simply a manifestation of the species. God applies to the origination of every single man, a special creative thought and act of will yet he does this through the species. It is creation by law or else the child would be not a continuation of the old species, but the establishment of a new one. So in speaking of the human soul of Christ, Dorner says (3:340-349) that the soul itself does not owe its origin to Mary nor to the species, but to the creative act of God. This soul appropriates to itself from Mary?s body the elements of a human form, purifying them in the process so far as is consistent with the beginning of a life yet subject to development and human weakness.

Bowne, Metaphysics, 500 ? ?The laws of heredity must be viewed simply as descriptions of a fact and never as its explanation. Not as if ancestors passed on something to posterity, but solely because of the inner

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