Forasmuch as the transgression was wrought in Eve through the serpent (12:5)
So, since he [Jesus] renewed us by the forgiveness of sins, he made us men of another type, so that we should have the soul of children, as if he were creating us all over again. (6:11)
The Didache...confines itself to thanking God 'for the life and knowledge,' or 'for the knowledge, faith and immortality,' which God has disclosed 'though His servant Jesus.'
we gaze up to heaven and 'taste immortal knowledge.' Through Him God 'has called us from darkness to light, from ignorance to knowledge of the glory of His name.'
Starting from the premiss that man was not created good but rather with a capacity for goodness [note the similarity to the Judaic yetzer theory], [Tatian] states that [man] fell into sin through becoming attached to one of the angels who was 'more subtle than the rest' and venerating him as God [again, we recall the Temptation narratives]. As a result, the guidance of the Spirit was withdrawn, and while the power of self-determination was not obliterated (Tatian is a firm believer in responsibility) he became henceforth the prey of demoniac assaults. According to Theophilus, too, man as originally created was neither mortal nor immortal, but was capable of both; his destiny depended on how he exercised his free-will. As he expresses it, Adam was infantile and undeveloped, and indeed this was the reason why he was forbidden the acquisition of knowledge. Had he been content to remain obedient, he might have become immortal, but he disobeyed and so became mortal. All the physical woes of humanity can be traced to that act of disobedience and the expulsion from Paradise which it entailed. Like Justin, therefore, both of them seem to accept the Pauline teaching in so far as it links the entrance of sin and death into the world with Adam's act of disobedience; but neither of them, any more than Justin, sees that act as more than a type of the disobedience of the race... (168)
he was morally, spiritually and intellectually a child; ... while God infused into the first man 'the breath of life,' He did not bestow upon him the Spirit of adoption which He gives to Christians. It was by a long process of response to grace and submission to God's will that Adam, equipped as he was with free choice, was intended to advance towards ever closer resemblance to his Maker. Unfortunately, because of his very weakness and inexperience, the process was interrupted almost at the start; he fell an easy prey to Satan's wiles and disobeyed God. (171)
through the disobedience of that one man who was first formed out of the untilled earth, the many were made sinners and lost life. (Against Heresies 3, 18, 7)
In the first Adam we offended God, not fulfilling His commandment ... To Him alone were we debtors, Whose ordinance we transgressed in the beginning. (Against Heresies, 5, 16, 3)
In Adam disobedient man was stricken. (Against Heresies, 5, 34, 2)
every soul is counted as being in Adam until it is re-counted as being in Christ, and remains unclean until it is so re-counted. (De anima, 40)
the evil that exists in the soul...is antecedent, being derived from the fault of our origin and having become in a way natural to us. For, as I have stated, the corruption of nature is second nature.'
was not created perfect in constitution, but suitable for acquiring virtue...For God desires us to be saved by our own efforts.