I've read from this link as followed :

In the Orthodox Faith, the term “original sin” refers to the “first” sin of Adam and Eve. As a result of this sin, humanity bears the “consequences” of sin, the chief of which is death

From the quote above, my own illustration is something like this:

There is a couple of husband and wife (no children yet) who has a television.
One day the husband do something which cause the couple don't have that TV anymore forever. They are unable to enjoy a TV program anymore forever.

Even before the couple has any descendant, (imho) the consequence can be concluded like this :
all their next generation will be unable to enjoy a TV program, because the couple don't have a TV forever, because the husband do something which cause the TV is no more forever.

From the illustration above, to me, the conclusion of the consequence above is not a possibility.

The illustration provided by the link is different :

Imagine, if you will, that one of your close relatives was a mass murderer. He committed many serious crimes for which he was found guilty—and perhaps even admitted his guilt publicly.

You, as his or her son or brother or cousin, may very well bear the consequences of his action—people may shy away from you or say, “Watch out for him—he comes from a family of mass murderers.” Your name may be tainted, or you may face some other forms of discrimination as a consequence of your relative’s sin. You, however, are not personally guilty of his or her sin.

From the illustration above, to me, the conclusion of the consequence above is a possibility.

So, my question is :
What does the Orthodox Church actually teach about Original Sin ?
The consequence is possibly exist ? or the consequence is certainly exist ?

  • The 'Orthodox Church' - I assume you mean the Apostles whom Jesus chose to express the Gospel - taught what is in the epistles (such as Romans and Ephesians and Hebrews). I think the teaching in those epistles is quite clear. You could ask specific questions (about specific texts) in Bible Hermeneutics.
    – Nigel J
    Jan 2, 2019 at 9:41

1 Answer 1


The Orthodox position is called "Ancestral Sin".

Ancestral fault (Greek προγονικὸν ἁμάρτημα, προπατορικὸν ἁμάρτημα) is the doctrine that the sins of the forefathers lead to punishment of their descendants. In Christian hamartiology, the concept is also known as ancestral sin (προπατορικὴ ἁμαρτία or προγονικὴ ἁμαρτία).


St. Gregory Palamas taught that, as a result of ancestral sin (called "original sin" in the West), man's image was tarnished, disfigured, as a consequence of Adam's disobedience.[9] The Greek theologian John Karmiris writes that "the sin of the first man, together with all of its consequences and penalties, is transferred by means of natural heredity to the entire human race. Since every human being is a descendant of the first man, 'no one of us is free from the spot of sin, even if he should manage to live a completely sinless day'. ... Original Sin not only constitutes 'an accident' of the soul; but its results, together with its penalties, are transplanted by natural heredity to the generations to come ... And thus, from the one historical event of the first sin of the first-born man, came the present situation of sin being imparted, together with all of the consequences thereof, to all natural descendants of Adam."


“For the Orthodox tradition, then, Adam's original sin affects the human race in its entirety, and it has consequences both on the physical and the moral level: it, results not only in sickness and physical death, but in moral weakness and paralysis. But does it also imply an inherited guilt? Here Orthodoxy is more guarded. Original sin is not to be interpreted in juridical or quasi-biological terms, as if it were some physical 'taint' of guilt, transmitted through sexual intercourse. This picture, which normally passes for the Augustinian view, is unacceptable to Orthodoxy. The doctrine of original sin means rather that we are born into an environment where it is easy to do evil and hard to do good; easy to hurt others, and hard to heal their wounds; easy to arouse men's suspicions, and hard to win their trust. It means that we are each of us conditioned by the solidarity of the human race in its accumulated wrong-doing and wrong-thinking, and hence wrong-being. And to this accumulation of wrong we have ourselves added by our own deliberate acts of sin. The gulf grows wider and wider. It is here, in the solidarity of the human race, that we find an explanation for the apparent unjustness of the doctrine of original sin. Why, we ask, should the entire human race suffer because of Adam's fall? Why should all be punished because of one man's sin? The answer is that human beings, made in the image of the Trinitarian God, are interdependent and coinherent. No man is an island. We are 'members one of another'(Eph. 4:25), and so any action, performed by any member of the human race, inevitably affects all the other members. Even though we are not, in the strict sense, guilty of the sins of others, yet we are somehow always involved.”

Kallistos Ware, "The Orthodox way"

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