Creatianism, as ordinarily held, regards only the body as propagated from past generations. Creatianists who hold to trichotomy would say, however, that the animal soul, the ψυχή, is propagated with the body, while the highest part of man, the πνεῦμα, is in each case a direct creation of God,—the πνεῦμα not being created, as the advocates of preëxistence believe, ages before the body, but rather at the time that the body assumes its distinct individuality. Aristotle (De Anima) first gives definite expression to this view. Jerome speaks of God as “making souls daily.” The scholastics followed Aristotle, and through the influence of the Reformed church, creatianism has been the prevailing opinion for the last two hundred years. Among its best representatives are Turretin, Inst., 5:13 (vol. 1:425); Hodge, Syst. Theol., 2:65-76; Martensen, Dogmatics, 141-148; Liddon, Elements of Religion, 99-106. Certain Reformed theologians have defined very exactly God’s method of creation. Polanus (5:31:1) says that God breathes the soul into boys, forty days, and into girls, eighty days, after conception. Göschel (in Herzog, Encyclop., art.: Seele) holds that while dichotomy leads to traducianism, trichotomy allies itself to that form of creatianism which regards the πνεῦμα as a direct creation of God, but the ψυχή as propagated with the body. To the latter answers the family name; to the former the Christian name. Shall we count George Macdonald as a believer in Preëxistence or in Creatianism, when he writes in his Baby’s Catechism: “Where did you come from, baby dear? Out of the everywhere into here. Where did you get your eyes so blue? Out of the sky, as I came through. Where did you get that little tear? I found it waiting when I got here. Where did you get that pearly ear? God spoke, and it came out to hear. How did they all just come to be you? God thought about me, and so I grew.” Creatianism is untenable for the following reasons: (_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.