Berkhof on Creationism

This view is to the effect that each individual soul is to be regarded as an immediate creation of God, owing its origin to a direct creative act, of which the time cannot be precisely determined. The soul is supposed to be created pure, but united with a depraved body. This need not necessarily mean that the soul is created first in separation from the body, and then polluted by being brought in contact with the body, which would seem to assume that sin is something physical. It may simply mean that the soul, though called into being by a creative act of God, yet is pre-formed in the psychical life of the fœtus, that is, in the life of the parents, and thus acquires its life not above and outside of, but under and in, that complex of sin by which humanity as a whole is burdened.

Arguments in favor of Creationism.

The following are the more important considerations in favor of this theory:

(1) It is more consistent with the prevailing representations of Scripture than Traducianism. The original account of creation points to a marked distinction between the creation of the body and that of the soul. The one is taken from the earth, while the other comes directly from God. This distinction is kept up throughout the Bible, where body and soul are not only represented as different substances, but also as having different origins, Ecclesiastes 12:7; Isaiah 42:5; Zechariah 12:1; Hebrews 12:9. Cf. Numbers 16:22. Of the passage in Hebrews even Delitzsch, though a Traducianist, says, "There can hardly be a more classical proof text for creationism."

(2) It is clearly far more consistent with the nature of the human soul than Traducianism. The immaterial and spiritual, and therefore indivisible nature of the soul of man, generally admitted by all Christians, is clearly recognized by Creationism. The traducian theory on the other hand, posits a derivation of essence, which, as is generally admitted, necessarily implies separation or division of essence.

(3) It avoids the pitfalls of Traducianism in Christology and does greater justice to the Scriptural representation of the person of Christ. He was very man, possessing a true human nature, a real body and a rational soul, was born of a woman, was made in all points like as we are—and yet, without sin. He did not, like all other men, share in the guilt and pollution of Adam's transgression. This was possible, because he did not share the same numerical essence which sinned in Adam.

Adapted from Louis Berkhof's Systematic Theology