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The term '''Original Sin''' (or ''first sin'') is used among all Christian groups churches to define the doctrine surrounding Romans 5:12-21 and 1 corinthians Corinthians 15:22, in which Adam is identified as the man through whom through death came into the world. How this is interpreted is believed by many Orthodox to be a fundamental difference between the Eastern Orthodox church Church and the Western ChurchChurches. In contrast, modern Roman Catholic theologians would claim that the basic anthropology is actually almost identical, and that the difference is only in the explanation of what happened in the Fall. In the [[Orthodoxy|Orthodox churchChurch]] the term '''[[Ancestral Sinancestral sin]]''' (Gr. προπατορικό αμάρτημα) is preferred and is used to define the doctrine of man's "inclanation inclination towards sin, a heritage from the sin of our progenitors" and that this is removed through [[baptism]]. St. [[Gregory Palamas]] taight taught that man's image was tarnished, disfigured, as a consequence of Adam's disobedience.

In the [[Book of Genesis]], Chapter 3, [[Adam]] and [[Eve]] committed a sin, the ''original sin''. The [[Orthodoxy|Eastern Orthodox]] teach Church teaches that no one is guilty for the actual sin they committed but rather everyone bears inherits the consequences of this original act, ; the foremost of this is physical death in this world), however, . This is the reason why the original fathers of the Church over the centuries have preferred the term '''ancestral sin'only'' Adam and Eve are guilty of the original act (see [[Book of Ezekiel]] Chapter 18). The consequences and penalties of this ''ancestral act'' are transferred by means of natural heredity to the entire human race. Since every human is a descendant of Adam then 'no one is free from the implications of this sin' (which is human death) and that the only way to be freed from this is through baptism.While mortality is certainly a result of the Fall, along with this also what is termed "concupiscence" in the writings of St [[Augustine of Hippo]] -- this is the "evil impulse" of Judaism, and in Orthodoxy, we might say this is our "disordered passion." It isn't only that we are born in death, or in a state of distance from God, but also that we are born with disordered passion within us. Orthodoxy would not describe the human state as one of "total depravity."

In contrast Orthodox Christians have usually understood [[Roman Catholic Church|Roman Catholicism]] as professing St. Augustine's teaching that everyone bears not only the consequence, but also the guilt, of Adam's sin. This teaching appears to Jewish exegesis have been confirmed by multiple councils, the first of them being the [[w:Councils of Orange|Council of Genesis, Christianity has a Christological readingOrange]] in 529. We understand This difference between the two [[Church]]es in their understanding of the original sin was one of the doctrinal reasons underlying the depth Catholic Church's declaration of its [[dogma]] of the Fall [[Immaculate Conception]] in the light of redemption19th century, a dogma that is rejected by the Orthodox Church. It However, contemporary [[Roman Catholic Church|Roman Catholic teaching]] is best explicated in the contrast ''Catechism of the old and new Adams that we understand what Catholic Church'', which includes this sentence: ""original sin does not have the significance character of a personal fault in any of Adam's descendants. It is a deprivation of original sin holiness and justice, but human nature has not beentotally corrupted" (§405).

Mortality is certainly In 2007, the Vatican approved a result document called, ''The Hope of the FallSalvation for Infants Who Die Without Being Baptized'', but along with this also what see link below under Sources and further reading. This document is termed "concupiscence" actually very helpful both in Augustine's writings -- this is tracing the history of the "evil impulse" doctrine of Judaism, Original Sin within the Roman Catholic Church and in Orthodoxyreading a reasonable summary of the teaching of the Greek Fathers. While the document deals with infants, we might say this is our "disordered passion" -- nevertheless it isn't only that we are born in death, must incorporate a doctrine and definition of Ancestral or Original Sin in a state order to talk about the salvation of distance from God, but also that we infants. Among the helpful comments in the document are born with disordered passion within us.:

Orthodoxy would not describe "Very few Greek Fathers dealt with the destiny of infants who die without Baptism because there was no controversy about this issue in the East. Furthermore, they had a different view of the human state present condition of humanity. For the Greek Fathers, as one the consequence of "total depravity" (see [[Cyril Lucaris]] however). One writer has said that "if Latin babies are born blindAdam's sin, human beings inherited corruption, possibility, and Pelagian babies are born with 20/20 visionmortality, from which they could be restored by a process of deification made possible through the redemptive work of Christ. The idea of an inheritance of sin or guilt - common in Western tradition - was foreign to this perspective, then Greek babies are born since in need of spectaclestheir view sin could only be a free, personal act. . ." (ref?).

[[Roman Catholic Church|Roman Catholicism]] teaches that everyone bears not only "The fate of unbaptized infants first became the consequence, but also the guilt, subject of that sin. This difference between the two [[Church]]es sustained theological reflection in their understanding of the original sin was one of West during the doctrinal reasons that led the Catholic Church to devise their [[dogma]] anti-Pelagian controversies of the '[[Immaculate Conception]]' in early 5th century. St. Augustine addressed the 19th century, a dogma question because Pelagius was teaching that is completely rejected by the Orthodox Churchinfants could be saved without Baptism. . . .</strike>(If this is historic RC teachingIn countering Pelagius, it needs Augustine was led to state that infants who die without Baptism are consigned to be documented -- quotes from [[John Shell. . . Romanides|Romanides]] are not sufficient here. Certainly it is not Gregory the teaching today, see the CCC. Modern Orthodox polemics can be traced back Great asserts that God condemns even those with only original sin on their souls; even infants who have never sinned by their own will must go to Fr“everlasting torments”. John Meyendorff (?)... earlier explanations tended to have a scholastic tone, both in Russia and in Greece)"

For decades"But most of the later medieval authors, at leastfrom Peter Abelard on, underline the goodness of God and interpret Augustine's “mildest punishment” as the privation of the beatific vision (carentia visionis Dei), without hope of obtaining it, Orthodox but with no additional penalties. This teaching has often been contrasted to traditional Roman Catholic teaching on original sin, which modified the strict opinion of St. Augustine, was disseminated by Peter Lombard: little children suffer no penalty except the privation of the vision of God. . . . "

Modern [[Roman Catholic Church|Roman Catholic teaching]] is best explicated in "Because children below the ''Catechism age of reason did not commit actual sin, theologians came to the Catholic Church''common view that these unbaptized children feel no pain at all, or even that they enjoy a full natural happiness through their union with God in all natural goods (Thomas Aquinas, which includes Duns Scotus). The contribution of this sentencelast theological thesis consists especially in its recognition of an authentic joy among children who die without sacramental Baptism: ""original sin does not have the character of they possess a personal fault in any true form of Adam's descendantsunion with God proportionate to their condition. It is . . . Even when they adopted such a deprivation view, theologians considered the privation of original holiness and justice, but human nature has not been totally corrupted" the beatific vision as an affliction (§405“punishment”)within the divine economy. . . ."

As one continues to read the document, one realizes that there was a swing back towards Saint Augustine's opinion on the 16th century such that it again began to be stated that unbaptized babies go to hell, though only with the mildest of punishments. By Vatican Council I, opinion has begun to switch away from this hardened a view towards "natural happiness." By the 20th century, it begins to be argued more strongly that unbaptized infants may indeed receive "Christ's full salvation." This actually appears to be a partial return towards the Pelagian doctrine that Saint Augustine so hated. As one reads the document, one can see that the Eastern and Western Fathers shared the idea that baptism was a necessity for salvation. However, all the Church Fathers had to deal with the problem of the unbaptized infant, whether of Christian or non-Christian parents, and in dealing with that they let us see their understanding of Ancestral or Original Sin. In Saint Gregory of Nyssa, one can see what becomes the Eastern thought on Ancestral or Original Sin. On the one hand, the infant needs no cleansing for personal sins and is thus not to be thought of as one who will be sent to punishment. On the other hand, neither has the infant either received baptism or tried to live a virtuous life, so the infant does not merit heaven. Yet God is able to bring good out of evil. Thus, it is clear in Saint Gregory of Nyssa that Ancestral or Original Sin contains no imputation of personal guilt, but rather a certain damage to the likeness of God, a damage so widespread and deep-seated that one must labor and rely on the overflowing grace of God and the Mysteries in order to begin to conquer the damage inherited from Adam and Eve. The Roman Catholic Church has defined doctrine of Ancestral or Original Sin is harder to pin down because of the development and pendulum swings of its teaching development. It is clear from the Vatican's own documents that Ancestral or Original Sin did include both the imputation of the guilt of original Adam and Eve's sin and a widespread and deep-seated damage to the imagio dei, at least during a good part of its history. Thus the infant is worthy of punishment in multiple councilshell according to both Saint Augustine and St. Gregory the Dialogist. The first In the medievalists, this is ameliorated to a deprivation of the beatific vision, which is still considered a punishment, though the infant will only experience happiness. At the time of these was the Enlightenment, there is a return to a [[w:Councils more Augustinian and Gregorian definition of Ancestral or Original Sin. But, by the time of Orange|Vatican Council of Orange]] I, the change is in 529full swing, which expanded upon and Ancestral or Original Sin begins to be seen as the [[w:Augustine deprivation of Hippo#Doctrine original holiness. This change in the definition of Ancestral or Original Sin|teachings]] is found in documents such as the aforecited Catechism of the Catholic Church and in the Hope of Salvation document. --[[Augustine of HippoUser:Orthocuban|Orthocuban]]20:26, whose interpretation of "all dying in Adam"March 4, 2010 (UTC)

 ===From Ephrem Hugh Bensusan's [http://razilazenje.blogspot.com Razilaženje]===* [http://razilazenje.blogspot.com/2006/03/original-sin-in-eastern-orthodox.html Original Sin in the Eastern Orthodox Confessions and Catechisms]* [http://razilazenjewww.blogspotstmaryorthodoxchurch.comorg/2006orthodoxy/12articles/ancestral-vs2004-originalhughes-sin-false.html php Ancestral vs. Versus Original Sin: A False Dichotomy]* [http://razilazenje.blogspot.com/2006/12/ancestral-sin-quotations-from-orthodox.html Ancestral Sin - Quotations From Orthodox Holy Fathers and Contemporary Authors]* [http://razilazenje.blogspot.com/2006/12/fr-george-mastrantonis-on-ancestral-sin.html Fr. George Mastrantonis on Ancestral SinAn Overview with Implications for Psychotherapy], excerpted from ''A New-Style Catechism on the Eastern Orthodox Faith for Adults'' by FrV. George Mastrantonis (StRev. Louis, MO: The OLOGOS MissionAntony Hughes, 1969 [1977])M.* [http://razilazenje.blogspot.com/2007/01/original-sin-west-haters-strike-backDiv.html Original Sin: The West-Haters Strike Back]