THE CHURCH FATHERS ON ORIGINAL SIN
But this is Adam, if the truth should be told, the first formed man, of whom the Scripture says that the Lord spoke, Let Us make man after Our own image and likeness; (Genesis 1:26) and we are all from him: and as we are from him, therefore have we all inherited his title.
(Against Heresies III:23:2)
Men cannot be saved in any other way from the ancient wound of the Serpent except by believing in Him who according to the likeness of sinful flesh was lifted up from the earth on the tree of testimony and drew all things to Himself and gave life to the dead.”
But inasmuch as it was by these things that we disobeyed God, and did not give credit to His word, so was it also by these same that He brought in obedience and consent as respects His Word; by which things He clearly shows forth God Himself, whom indeed we had offended in the first Adam, when he did not perform His commandment. In the second Adam, however, we are reconciled, being made obedient even unto death. For we were debtors to none other but to Him whose commandment we had transgressed at the beginning.
Tertullian of Carthage (c. 155 - c. 244)
In expressing vexation, contempt, or abhorrence, you have Satan constantly upon your lips; the very same we hold to be the angel of evil, the source of error, the corrupter of the whole world, by whom in the beginning man was entrapped into breaking the commandment of God. And (the man) being given over to death on account of his sin, the entire human race, tainted in their descent from him, were made a channel for transmitting his condemnation.
(Testimony of the Soul 3)
Origen of Alexandria (c. 185 - c. 254)
Every soul that is born into flesh is soiled by the filth of wickedness and sin . . . And if it should seem necessary to do so, there may be added to the aforementioned considerations [referring to previous Scriptures cited that we all sin] the fact that in the Church, Baptism is given for the remission of sin; and according to the usage of the Church, Baptism is given even to infants. And indeed if there were nothing in infants which required a remission of sins and nothing in them pertinent to forgiveness, the grace of Baptism would seem superfluous.
(Homilies on Leviticus 8:3)
St. Cyprian of Carthage (c. 200 - 258)
For which reason we think that no one is to be hindered from obtaining grace by that law which was already ordained, and that spiritual circumcision ought not to be hindered by carnal circumcision, but that absolutely every man is to be admitted to the grace of Christ, since Peter also in the Acts of the Apostles speaks, and says, The Lord has said to me that I should call no man common or unclean. (Acts 10:28) But if anything could hinder men from obtaining grace, their more heinous sins might rather hinder those who are mature and grown up and older. But again, if even to the greatest sinners, and to those who had sinned much against God, when they subsequently believed, remission of sins is granted— and nobody is hindered from baptism and from grace— how much rather ought we to shrink from hindering an infant, who, being lately born, has not sinned, except in that, being born after the flesh according to Adam, he has contracted the contagion of the ancient death at its earliest birth, who approaches the more easily on this very account to the reception of the forgiveness
of sins— that to him are remitted, not his own sins, but the sins of another. (Epistles 58:5)
St. Methodius of Philippi (d. 311)
For with this purpose the Word assumed the nature of man, that, having overcome the serpent, He might by Himself destroy the condemnation which had come into being along with man's ruin. For it was fitting that the Evil One should be overcome by no other, but by him whom he had deceived, and whom he was boasting that he held in subjection, because no otherwise was it possible that sin and condemnation should be destroyed, unless that same man on whose account it had been said, Dust you are, and unto dust you shall return, (Genesis 3:19) should be created anew, and undo the sentence which for his sake had gone forth on all, that as in Adam at first all die, even so again in Christ, who assumed the nature and position of Adam, should all be made alive.
(Banquet of the Ten Virgins III:6)
St. Gregory of Nyssa (c. 335 - 394)
Evil has been intermingled with our nature from the outset, because of those who received passion into themselves at the beginning by disobeying and so giving the disease a home in themselves. And, as in every species of living being, the same nature persists as one follows the other, so that as far as nature itself is concerned, what comes into existence is identical with that whence it came, so it is that man comes from man, the passionate from the passionate, the sinner from the sinner. In some sense, therefore, sin comes to exist along with things that come to be. It is born with it, grows alongside it and ceases only when life is ended.
(Sixth Homily on the Beatitudes)
St. Ambrose of Milan (c. 338 - 397)
Therefore, in accordance with nature, excessive grief must not be yielded to, lest we should seem either to claim for ourselves either an exceptional superiority of nature, or to reject the common lot. For death is alike to all, without difference for the poor, without exception for the rich. And so although through the sin of one alone, yet it passed upon all; (Romans 5:12) that we may not refuse to acknowledge Him to be also the Author of death, Whom we do not refuse to acknowledge as the Author of our race; and that, as through one death is ours, so should be also the resurrection; and that we should not refuse the misery, that we may attain to the gift. For, as we read, Christ has come to save that which was lost, (Luke 19:10) and to be Lord both of the dead and living. Romans 14:9 In Adam I fell, in Adam I was cast out of Paradise, in Adam I died; how shall the Lord call me back, except He find me in Adam; guilty as I was in him, so now justified in Christ. If, then, death be the debt of all, we must be able to endure the payment. But this topic must be reserved for later treatment.
(On the Death of Satyrus II, 6)