posted on Dec, 21 2013 @ 09:34 PM
Here is some help on Original Sin. It is brief, not a long read. From the Catechism of the Catholic Church:
Notice the underlined.
III. ORIGINAL SIN
Freedom put to the test
396 God created man in his image and established him in his friendship. A spiritual creature, man can live this friendship only in free submission to
God. The prohibition against eating "of the tree of the knowledge of good and evil" spells this out: "for in the day that you eat of it, you shall
die."276 The "tree of the knowledge of good and evil"277 symbolically evokes the insurmountable limits that man, being a creature, must freely
recognize and respect with trust. Man is dependent on his Creator, and subject to the laws of creation and to the moral norms that govern the use of
freedom.
Man's first sin
397 Man, tempted by the devil, let his trust in his Creator die in his heart and, abusing his freedom, disobeyed God's command. This is what man's
first sin consisted of.278 All subsequent sin would be disobedience toward God and lack of trust in his goodness.
398 In that sin man preferred himself to God and by that very act scorned him. He chose himself over and against God, against the requirements of his
creaturely status and therefore against his own good. Constituted in a state of holiness, man was destined to be fully "divinized" by God in glory.
Seduced by the devil, he wanted to "be like God", but "without God, before God, and not in accordance with God".279
399 Scripture portrays the tragic consequences of this first disobedience. Adam and Eve immediately lose the grace of original holiness.280 They
become afraid of the God of whom they have conceived a distorted image - that of a God jealous of his prerogatives.281
400 The harmony in which they had found themselves, thanks to original justice, is now destroyed: the control of the soul's spiritual faculties over
the body is shattered; the union of man and woman becomes subject to tensions, their relations henceforth marked by lust and domination.282 Harmony
with creation is broken: visible creation has become alien and hostile to man.283 Because of man, creation is now subject "to its bondage to
decay".284 Finally, the consequence explicitly foretold for this disobedience will come true: man will "return to the ground",285 for out of it he
was taken. Death makes its entrance into human history.286
401 After that first sin, the world is virtually inundated by sin There is Cain's murder of his brother Abel and the universal corruption which
follows in the wake of sin. Likewise, sin frequently manifests itself in the history of Israel, especially as infidelity to the God of the Covenant
and as transgression of the Law of Moses. And even after Christ's atonement, sin raises its head in countless ways among Christians.287 Scripture and
the Church's Tradition continually recall the presence and universality of sin in man's history:
What Revelation makes known to us is confirmed by our own experience. For when man looks into his own heart he finds that he is drawn towards what
is wrong and sunk in many evils which cannot come from his good creator. Often refusing to acknowledge God as his source, man has also upset the
relationship which should link him to his last end, and at the same time he has broken the right order that should reign within himself as well as
between himself and other men and all creatures.288
The consequences of Adam's sin for humanity
402 All men are implicated in Adam's sin, as St. Paul affirms: "By one man's disobedience many (that is, all men) were made sinners": "sin came
into the world through one man and death through sin, and so death spread to all men because all men sinned."289 The Apostle contrasts the
universality of sin and death with the universality of salvation in Christ. "Then as one man's trespass led to condemnation for all men, so one
man's act of righteousness leads to acquittal and life for all men."290
403 Following St. Paul, the Church has always taught that the overwhelming misery which oppresses men and their inclination towards evil and death
cannot be understood apart from their connection with Adam's sin and the fact that he has transmitted to us a sin with which we are all born
afflicted, a sin which is the "death of the soul".291 Because of this certainty of faith, the Church baptizes for the remission of sins even tiny
infants who have not committed personal sin.292
404 How did the sin of Adam become the sin of all his descendants? The whole human race is in Adam "as one body of one man".293 By this "unity of
the human race" all men are implicated in Adam's sin, as all are implicated in Christ's justice. Still, the transmission of original sin is a
mystery that we cannot fully understand. But we do know by Revelation that Adam had received original holiness and justice not for himself alone,
but for all human nature. By yielding to the tempter, Adam and Eve committed a personal sin, but this sin affected the human nature that they would
then transmit in a fallen state.294 It is a sin which will be transmitted by propagation to all mankind, that is, by the transmission of a human
nature deprived of original holiness and justice. And that is why original sin is called "sin" only in an analogical sense: it is a sin
"contracted" and not "committed" - a state and not an act.
405 Although it is proper to each individual,295 original sin does not have the character of a personal fault in any of Adam's descendants. It is a
deprivation of original holiness and justice, but human nature has not been totally corrupted: it is wounded in the natural powers proper to it,
subject to ignorance, suffering and the dominion of death, and inclined to sin - an inclination to evil that is called concupiscence". Baptism, by
imparting the life of Christ's grace, erases original sin and turns a man back towards God, but the consequences for nature, weakened and inclined to
evil, persist in man and summon him to spiritual battle.
406 The Church's teaching on the transmission of original sin was articulated more precisely in the fifth century, especially under the impulse of
St. Augustine's reflections against Pelagianism, and in the sixteenth century, in opposition to the Protestant Reformation. Pelagius held that man
could, by the natural power of free will and without the necessary help of God's grace, lead a morally good life; he thus reduced the influence of
Adam's fault to bad example. The first Protestant reformers, on the contrary, taught that original sin has radically perverted man and destroyed his
freedom; they identified the sin inherited by each man with the tendency to evil (concupiscentia), which would be insurmountable. The Church
pronounced on the meaning of the data of Revelation on original sin especially at the second Council of Orange (529)296 and at the Council of Trent
(1546).297
A hard battle. . .
407 The doctrine of original sin, closely connected with that of redemption by Christ, provides lucid discernment of man's situation and activity in
the world. By our first parents' sin, the devil has acquired a certain domination over man, even though man remains free. Original sin entails
"captivity under the power of him who thenceforth had the power of death, that is, the devil".298 Ignorance of the fact that man has a wounded
nature inclined to evil gives rise to serious errors in the areas of education, politics, social action299 and morals ....