In those days, germ would have been that thingie that Orthonorm says is nothing but a blob of tissue...not a person.
Probably been misled by the centuries long and erroneous teachings of the Orthodox Popes of Rome and Western theologians about the nature of a foetus prior to its animation (implanting of a human soul), first vegetative, then animal, then human. Prior to its animation, while the foetus was in its vegetative and animal state, Rome did not see aborting it as a major sin.
The East knew of these peculiar teachings of the Western brethren and rejected them (cf. Saint Basil the Great.)
Grace and Peace Father,
How does the Orthodox Church teach Ancestral Sin? How is it transfered Father?
Met Kallistos Ware http://www.intratext.com/IXT/ENG0804/__P13.HTMThe Fall: Original Sin.
God gave Adam free will — the power to choose between good
and evil — and it therefore rested With Adam either to accept the vocation set before him or to
refuse it. He refused it. Instead of continuing along the path marked out for him by God, he
turned aside and disobeyed God. Adam’s fall consisted essentially in his disobedience of the will
of God; he set up his own will against the divine will, and so by his own act he separated himself
from God. As a result, a new form of existence appeared on earth — that of disease and death.
By turning away from God, who is immortality and life, man put himself in a state that was contrary
to nature, and this unnatural condition led to an inevitable disintegration of his being and
eventually to physical death. The consequences of Adam’s disobedience extended to all his descendants.
We are members one of another, as Saint Paul never ceased to insist, and if one member
suffers the whole body suffers. In virtue of this mysterious unity of the human race, not only
Adam but all mankind became subject to mortality. Nor was the disintegration which followed
from the fall merely physical. Cut off from God, Adam and his descendants passed under the
domination of sin and of the devil. Each new human being is born into a world where sin prevails
everywhere, a world in which it is easy to do evil and hard to do good. Man’s will is weakened
and enfeebled by what the Greeks call ‘desire’ and the Latins ‘concupiscence.’ We are all
subject to these, the spiritual effects of original sin.
Thus far there is fairly close agreement between Orthodoxy, Roman Catholicism, and classic
Protestantism; but beyond this point east and west do not entirely concur. Orthodoxy, holding
as it does a less exalted idea of man’s state before he fell, is also less severe than the west in its
view of the consequences of the fall. Adam fell, not from a great height of knowledge and perfection,
but from a state of undeveloped simplicity; hence he is not to be judged too harshly for
his error. Certainly, as a result of the fall man’s mind became so darkened, and his will-power
was so impaired, that he could no longer hope to attain to the likeness of God. Orthodox, however,
do not hold that the fall deprived man entirely of God’s grace, though they would say that
after the fall grace acts on man from the outside, not from within.