In nomine Ieus I offer you all continued peace,
Uh, this all looks very much in line with Catholic Theology on Original Sin...
The following is from Our Orthodox Christian Faith: A Handbook of Popular Dogmatics by Athanasios S. Frangopoulos, theologian and teacher. Published by The Brotherhood of Theologians, “O Sotir”, in Athens, Greece, 1984.
Chapter 9, The Original Sin:
4.d. Guilt. The original sin which brought about man’s depravity also brought about his guilt. Man, through his transgression, became guilty before God as a transgressor of the divine command, guilty and accused before the justice of God the Lawgiver. The transgression contained guilt within it. Both are simultaneous. As soon as he committed the transgression he sensed guilt. within him. His conscience thundered out and said: “Sinner, you are guilty and stand accused before God”. It was this sense of guilt that made the first couple realize that they were naked, and hasten to hide before the face of God. Thus, wherever sin is to be found, there, too, exists guilt. The sin that Adam committed in Paradise did not result only in the depravity and moral perversion of man. It ushered also guilt and then God’s sentence and condemnation. This is felt by every man who sins. Immediately, remorse and pangs of conscience set in: a clear proof and confirmation of guilt. And the consequence of guilt is condemnation and punishment.
And this is the final phase of sin relevant to the body. Man was created from earth and unto the earth he is entrusted. God said this when He pronounced His verdict upon Adam: ÃƒÆ’Ã¢â‚¬Å¡Ãƒâ€šÃ‚Â«ln the sweat of thy face shalt thou eat thy bread until thou return to the earth out of which thou was taken, for earth thou art and to earth thou shall returnÃƒÆ’Ã¢â‚¬Å¡Ãƒâ€šÃ‚Â» (Gen. 3, 19).
4.e. The inheritance of Original Sin. The saddest and ugliest aspect of Original sin is its transmission from the first man to his descendants and; from generation to generation to the entire human race: a hereditary transmission as a state and sickness of human nature and as a personal guilt of every man. That is to say, not only Adam sinned but in his person all his offsprings, all men who were to be descended from Adam. This means that Adam did not sin only as an individual but as progenitor and representative of the human race. For this reason God imputed upon all men the sin of the one. And to verify this Holy Scripture states: “All have sinned and come short of the glory of God” (Rom. 3, 23). These words of the holy Apostle while certainly presenting the universality of sin do not tell us whence came this universal unhappy legacy. This the Apostle clearly defines further along when he says that it springs from the fall of the first parents. “Wherefore,” says the divinely-inspired Apostle, “as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned” (Rom. 5, 12); that is, in the person of Adam all his descendants were included and all inherited the sin of Adam and the results of that sin which are guilt, corruption and the depravity of our nature, the tendency and inclination towards evil and finally death. Thus, as we have already said, “all have sinned and come short of the glory of God”. In the psalms we find the verse that says: “For behold I was conceived in iniquities and in sins did my mother conceive me” (Ps. 50, 5), and which can be applied to each and every one of us. Job, aware of the weight of sin, asks, “Who is pure from uncleaness?” and gives the answer himself: “Not even one; if even his life should be but one day upon the earth” (Job 14, 4-5). Furthermore, the Evangelist St. John emphasizes that we all have need to be reborn in water and the Spirit, for through birth the pollution of sin is transmitted to all of us, for “that which is born of flesh is flesh” (John 3, 6), and every sinful man is by nature subject to divine wrath in accordance with the saying “we were by nature the children of wrath” (Eph. 2, 3).
Any thoughts or comments?