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Depiction of the sin of Adam and Eve (The Garden of Eden with the Fall of Man by Jan Brueghel the Elder and Pieter Paul Rubens). Original sin (Latin: peccatum originale) in Christian theology refers to the condition of sinfulness that all humans share, which is inherited from Adam and Eve due to the Fall, involving the loss of original righteousness and the distortion of the Image of God. [1]
Catholic doctrine distinguishes between personal sin (also sometimes called "actual sin") and original sin. Personal sins are either mortal or venial. Personal sins are either mortal or venial. Mortal sins are sins of grave (serious) matter, where the sinner performs the act with full knowledge and deliberate consent.
Sin is made venial in two ways: The sin is not seriously wrong. The sin is seriously wrong, but the sinner honestly believes that it is only slightly wrong, or does not give full consent. A venial sin weakens our power to resist mortal sin, and a venial sin makes us deserving of God’s punishments in this life or in purgatory.
They are subject to the prejudices that come from personal perspective: humans care about what affects themselves, and fail to see how their privation might contribute to the common good. For Augustine, evil, when it refers to God's material creation, refers to a "privation, an absence of goodness "where goodness might have been" (Conf.3.7.12)".
Total depravity (also called radical corruption [1] or pervasive depravity) is a Protestant theological doctrine derived from the concept of original sin.It teaches that, as a consequence of the Fall, every person born into the world is enslaved to the service of sin as a result of their fallen nature and, apart from the efficacious (irresistible) or prevenient (enabling) grace of God, is ...
In Reformed theology, the imputation of sin is the crediting of Adam's sin to the account of every individual human being. Under the framework of covenant theology , Adam is considered as a "federal head" or representative of all of his progeny.
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Many Greek and Byzantine Fathers asserted that Mary remained without sin throughout her entire life. [5] By the 4th century the sinlessness of Mary was a common belief. [6] Augustine in the 5th century upheld that Mary had no personal sin, but Augustine did not clearly affirm that she was free from original sin. [7]