Editing Traducianism (section)

==Arguments in opposition==
Reasons for opposing the traducianism of human beings include the metaphysical argument that since humans cannot control their own existence, their existence cannot be caused by themselves; it must rather be caused by a necessary being otherwise known as God. Creation, in other words, includes God's on-going causation of human existence.<ref>The contingency of existence is one of the basic arguments for God's existence; for instance, see Saint Thomas Aquinas' ''[[Summa Theologica]]'', first volume, question two.</ref> This causation is through the human soul because, as Saint Thomas Aquinas argues,<ref>''Summa Theologica'', first volume, question 76.</ref> the human Soul has activities beyond the capacity of matter and the existence of these activities shows that the human soul is both immaterial and immortal---but not independent of God's causality. The Roman Catholic Church teaches that "every spiritual soul is created immediately by God - it is not "produced" by the parents, and also that it is immortal..."<ref>Catechism of the Catholic Church §366</ref> This argument, however, isn't contradictory with the idea that Souls can give existence to new Souls the same way there is intentionality, action and causation in the material nature. Humans have, however, free will and thus control over their own existence, as much as they are responsible for the act of procreation.
Traducianism contradicts the concept of the indivisibility of the soul, but this is a merging and creation of two souls. If the souls are incapable of division, then it is impossible for the soul of the child to be derived from the souls of the parents.<ref name=Grenz/> But this is a merging and creation by two souls, and God would also have to divide himself in order to create a new one through his own substance. To God, nothing is impossible, as it is possible to God to create a new one from nothing perhaps from himself. Such is being divided from something, even two rather than one, both parents souls being that powerful. Also, in the [[Nicene Creed]], the Son was generated, not created, and the Holy Ghost proceeds from the Father.

The weakness of traducianism, to many theologians, is that it makes the generation of the soul dependent as it is parallel to of the transmission of matter.<ref>Webb, Stephen H., ''Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter'', Oxford University Press, USA, 2012, p. 200, {{ISBN|978-0-19-982795-4}}</ref> Presbyterian theologian [[Charles Hodge]] held that since the nature of the soul is immaterial it could not be transmitted by natural generation.<ref>[https://books.google.com/books?id=BC86OX2aOjwC&pg=PT266&dq=Creationism+(soul)&hl=en&sa=X&ved=0ahUKEwi51MTzq6vgAhUyheAKHSbrBnw4FBDoAQhYMAg#v=onepage&q=Creationism%20(soul)&f=false Ryrie, Charles C., ''Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth'', Moody Publishers, 1999]{{ISBN|978-1-57567-498-8}}</ref> To others, however, it is not a weakness of argument, since to God that is not impossible, Spirit isn't like matter, not being the same process, and since any way of existence of soul is as good as any other, and since for every human body there is a soul, regardless of how and what made it come into existence, and that soul comes in to existence because there is a transmission of matter to create a human being, there is not any issue about God making his generation of the soul dependent of the transmission of matter. Also, in the [[Nicean Creed]], the Son was generated, not created, and the Holy Ghost proceeds from both the Father and the Son.

Yet another argument for opposing traducianism is from the Genesis' accounts of Creation. If it took divine action to create human beings in the beginning, it takes divine action now because neither in the beginning nor in the present is it possible for mortal beings to make immortal souls. This argument, however, isn't contradictory with the idea that, if the first souls had to be created by God, that was simply because they were the first, and it doesn't mean the can't originate new ones on their own.

Traducianism proceeds on the unproven assumption that God only works in a managerial manner after completing the creation of the world, as creacionism proceeds on the unproven opposite assumption. [[Louis Berkhof]] points out that God continues to work immediately both in the performance of miracles and in some parts of the work of redemption.<ref>[https://books.google.com/books?id=0NFxav02JMMC&pg=PA46&dq=Traducianism&hl=en&sa=X&ved=0ahUKEwiVk7bo7argAhWvg-AKHf7YCO44HhDoAQgvMAE#v=onepage&q=Traducianism&f=false Berkhof, Louis. ''Manual of Christine Doctrine'', Christian Liberty Press, 2007, p. 46], {{ISBN|978-1-930367-90-6}}</ref>

Some [[Calvinism|Calvinist Reformed Protestants]] oppose traducianism by contending that it means that if the parents of the child are [[Regeneration (theology)#Calvinism and Reformed theology|Regenerate]], then the soul of the child must also be Regenerate, which obscures the doctrine of [[Original Sin]] as articulated by Augustinian theologians of the Calvinist Tradition.{{Citation needed|date=August 2014}} This argument, however, isn't contradictory to the idea that the parents are responsible for their own Regeneration the same way their offspring is responsible for its own Regeneration. It can also be argued that, if there is an Original Sin, newly created souls are bounded to something that was not caused by anyone that has given origin to them, thus contradicting the same doctrine.

The [[Charismatic Movement]] also generally supports the idea that the [[Holy Spirit]] is the ''Creator'' of every individual soul, citing the traditional hymn [[Veni Creator Spiritus]] as evidence that Christians have long invoked the divine soul-making properties of the spirit. {{bibleverse||John|5:17}} states: "But Jesus answered them, "My Father is still working, so I am working, too," indicating that God is still at work giving life at the time Jesus' words are spoken. But working can simply have the meaning that God is simply working for the salvation of mankind. In its origin it was an allusion to the Jewish belief that God remained actively working in the Universe even after its creation and does not necessarily mean soul creation or the creation of anything new.

Some might oppose crerationism based on the fact that God is not a constant automatic and other-dependent machine of soul creation, including the souls of those born from sin, such as rape and incest.