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    "source_title": "Encyclopaedia Britannica (1911)",
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    "chunk_id": "1911:creasy:ec7a0e8f7677",
    "title": "CREASY",
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    "verified_text": "creasy, sir edward shepherd (1812-1878), english historian, was born at bexley in kent, and educated at eton and king's college, cambridge. he became a fellow of king's college in 1834, and having been called to the bar at lincoln's inn three years later, was made assistant judge at the westminster sessions court. in 1840 he was appointed professor of modern and ancient history in the university of london, and in 1860 became chief justice of ceylon and a knight. broken down in health he returned to england in 1870, and after a further but short stay in ceylon died in london on the 27th of january 1878. creasy's most popular work is his _fifteen decisive battles of the world_, which, first published in 1851, has passed through many editions. he also wrote _the history of the ottoman turks_ (london, 1854-1856); _history of england_ (london, 1869-1870); _rise and progress of the english constitution_ (london, 1853, and other editions); _historical and critical account of the several invasions of england_ (london, 1852); a novel entitled _old love and the new_ (london, 1870); and various other works. creatianism and traducianism. traducianism is the doctrine about the origin of the soul which was taught by tertullian in his _de anima_--that souls are generated from souls in the same way and at the same time as bodies from bodies: creatianism is the doctrine that god creates a soul for each body that is generated. the pelagians taunted the upholders of original sin with holding tertullian's opinion, and called them traduciani (from _tradux_: vid. du cange s. vv.), a name which was perhaps suggested by a metaphor in _de an._ 19, where the soul is described \"velut surculus quidam ex matrice adam in propaginem deducta.\" hence we have formed \"traducianist,\" \"traducianism,\" and by analogy \"creatianist,\" \"creatianism.\" augustine denied that traducianism was necessarily connected with the doctrine of original sin, and to the end of his life was unable to decide for or against it. his letter to jerome (_epist. clas._ iii. 166) is a most valuable statement of his difficulties. jerome condemned it, and said that creatianism was the opinion of the church, though he admitted that most of the western christians held traducianism. the question has never been authoritatively determined, but creatianism, which had always prevailed in the east, became the general opinion of the medieval theologians, and peter lombard's _creando infundit animas deus et infundendo creat_ was an accepted formula. luther, like augustine, was undecided, but lutherans have as a rule been traducianists. calvin favoured creatianism. peter lombard's phrase perhaps shows that even in his time it was felt that some union of the two opinions was needed, and augustine's toleration pointed in the same direction, for the traducianism he thought possible was one in which god _operatur institutas administrando non novas instituendo naturas_ (_ep._ 166. 5. 11). modern psychologists teach that while \"personality\" can be discerned in its \"becoming,\" nothing is known of its origin. lotze, however, who may be taken as representing the believers in the immanence of the divine being, puts forth--but as a \"dim conjecture\"--something very like creatianism (_microcosmus_, bk. iii. chap. v. ad fin.). it is still, as in the days of augustine, a question whether a more exact division of man into body, soul _and spirit_ may help to throw light on this subject. see indices to _augustine_, vol. xi., and _jerome_, vol. xi. in migne's _patrologia_, s.v. \"anima\"; franz delitzsch, _biblical psychology_, ii. s 7; g. p. fisher, _history of chr. doct._ pp. 187 ff.; a. harnack, _history of dogma_ (passim; see index); liddon, _elements of religion_, lect. iii.; mason, _faith of the gospel_, iv. ss 3, 4, 9, 10. (a. n.*)",
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