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Traducianism, and the origin of the human soul


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#21 Father David Moser

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Posted 15 May 2009 - 01:28 PM

I can't see how it would apply to the first case, where each soul is created anew by God at




The creation of the soul, although we see it in the perspective of time as a series of discrete events, is in fact in eternity a single event, a single continuously acting command. I do not personally, btw, favor this explanation, and therefore my own explanation will reflect my lack of understanding. Maybe commonality isn't the best choice of words here so if it doesn't make sense, then just ignore it and if it seems like heresy, let me know so I can reject it too.

Fr David Moser

#22 Byron Jack Gaist

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Posted 18 May 2009 - 08:12 AM

Dear Fr David,

if it seems like heresy, let me know so I can reject it too.

My goodness, I really wouldn't presume to be able to spot heresies so easily! I'm just grateful for any sincere and well-meaning insight that comes my way, as far as the mystery of God is concerned. As for discernment, I think I'd have to pray a lot more to acquire even a little of it. Thank God for the writings of Church Fathers and other Orthodox theologians, which point us in the right direction, Fr David! :-)

In Christ
Byron

#23 Seda S.

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Posted 10 August 2009 - 11:20 AM

1. I've read that the Spirit of God breathed on the face of the first man wasn't man's soul, but the Spirit of grace.


Originally Posted by Father David Moser
Archpriest Seraphim Slobodskoy in The Law of God tells us:


In this manner he indicates that the Spirit of God breathed upon the face of the first created man was indeed the immortal soul.

Fr David Moser

Originally Posted by Seda S.
Thank you, Father, for this very important correction. St Ephraim the Syrian whom I love very much also says the same. I think, some other Universal Teachers too, though I don't know now who exactly. So now I need to find out who of the Ancient Fathers or at least just 'authors' gives that other explanation I brought there. I've read it somewhere, as I've written already, but I don't know the patristic source (otherwise I would mention it). Maybe someone of you, more knowledgable in this subject, recognizes the source of that other explanation. This started to bother my mind a little.

When looking in the "Mystical Theology of the Eastern Church" by Losski (trying to understand the quotation from Losski in the other thread of Byron), I found, in the VI chapter, that St Gregory the Theologian, according to Losski, taught about the Divine grace being given to the first man when God breathed His Spirit into him. Losski mentions that according to others too, for example, St Macarius the Great, the human being before the fall was clad with the Spirit of God. I only have the Russian translation of Losski's work, so can't quote him and his sources in English. If you have that book in English, you can look in the VI chapter which is about 'Image and likeness'. The Russian translation of that chapter is here-
http://www.vehi.net/vlossky/06.html

So, there are different explanations about the "Spirit breathed into man": the human soul (in its general sense as the spiritual side of the man); the nous (ум) or spirit as the higher aspect of man's spiritual side (according to Theophan the Recluse), while the animal soul of man was created together with the body; and, lastly, the Spirit of grace.

In Christ,
Seda

#24 Byron Jack Gaist

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Posted 11 August 2009 - 07:45 AM

Dear Seda,

So, there are different explanations about the "Spirit breathed into man": the human soul (in its general sense as the spiritual side of the man); the nous (ум) or spirit as the higher aspect of man's spiritual side (according to Theophan the Recluse), while the animal soul of man was created together with the body; and, lastly, the Spirit of grace.


Thanks for your continuing interest in this issue. It makes some 'logical' sense, doesn't it, to imagine that the animal soul of man is created together with the body (and probably transmitted by the parents), whereas the higher aspect of man's spirit is breathed into us by the Spirit of God? This seems to me a reasonable account of 'soul' and 'spirit' in man.

In Christ
Byron




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