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 (trə-do͞o′shə-nĭz′əm, -dyo͞o′-)
n. Theology
The belief that the soul is inherited from the parents along with the body.

[From Late Latin trādūciānus, believer in traducianism, from trādux, trāduc-, inheritance, from Latin, vine-branch trained for propagation, from trādūcere, to lead across; see traduce.]

tra·du′cian·ist adj. & n.
tra·du′cian·is′tic adj.


(Ecclesiastical Terms) the theory that the soul is transmitted to a child in the act of generation or concomitantly with its body. Compare creationism
[C18: from Church Latin trādūciānus, from trādux transmission; see traduce]
traˈducianist, traˈducian n, adj
traˌducianˈistic adj


Theology. the doctrine that a new human soul is generated from the souls of the parents at the moment of conception. — traducianist, n. — traducianistic, adj.
See also: Soul
References in periodicals archive ?
Around 1664 Hale seems to have favored traducianism with respect to the origin of the soul, but by 1672 he certainly held the position of creationism, (172) and this latter creationist doctrine is favored in the present treatise (B1, 109v).
Traducianism is the view that the soul God created for Adam (though immaterial) is propagated to his descendants at the same time that the body is propagated, in conjunction with conception, but in a way that is otherwise left unexplained.
Thus, the key argument that has historically been put forth in favor of traducianism also turns out to be an argument for emergence: the universality of human sin among the descendants of Adam conceived in the ordinary way.
Traducianism and emergence differ sharply on how they account for the origin of the soul (personhood) of Adam.
Augustine--the church father who considered this question more thoroughly than any other--refused to the end of his days to commit to either soul creationism or traducianism (26) and stated that "I have therefore found nothing certain about the origin of the soul in the canonical Scriptures" (27)--a position echoed by more recent theologians as well.
Even as a bishop, Augustine still entertained four possibilities concerning the soul's origin and nature: (1) traducianism (the soul passed on or generated in procreation), which could clarify the source of original sin, whereas it could not as easily explain the soul's immortality; (2) creationism, with the exact inverse problem: if God creates the soul directly, its immortality is understandable, but how or why the fallenness of Adam continues is unclear; (3) the "mission" theory, that God first creates the soul and then sends it into a body when ready, and (4) R.
Traducianism can still be fundamentally expressed using the early metaphor of Tertullian (c.
While this position is consistent with traducianism, it firmly rebuffs any trend to ignore divine action in the soul origin process.
Traducianism accents the parental-human role in soul origin.
On the Soul advocates Traducianism (parents' transmission of human souls to their children), paving the way for Augustine's (who frequently quotes him) teachings on the Fall and Original Sin.
Rabelais daringly adopts such Platonic principles as, for instance, traducianism (the notion that the soul is transmitted with the semen, a heresy drawn from Diotima's account of the ascent of the soul in the Symposium), which Gauna sees in Gargantua's letter.
To argue so would be to argue either that a corporeal causation could produce a spiritual reality(36) or that there is some sort of traducianism that comes into play.