Original sin no relation Anselm of Canterbury
Original sin, therefore, seems to be a hereditary depravity and corruption of our nature, diffused into all parts of the soul, which first makes us liable to God's wrath, then also brings forth in us those works that Scripture calls "works of the flesh" (Gal 5:19). And that is properly what Paul often calls sin. The works that come forth from it – such as adulteries, fornications, thefts, hatreds, murders, carousings – he accordingly calls "fruits of sin" (Gal 5:19–21), although they are also commonly called "sins" in Scripture, and even by Paul himself.By his sin Adam, as the first man, lost the original holiness he had received from God, not only for himself but for all humans.
Adam and Eve transmitted to their descendants human nature wounded by their own first sin and hence deprived of original holiness and justice; this deprivation is called "original sin".As a result of original sin, human nature is weakened in its powers, subject to ignorance, suffering and the domination of death, and inclined to sin (this inclination is called "concupiscence").
Anselm of Canterbury wrote: "The sin of Adam was one thing but the sin of children at their birth is quite another, the former was the cause, the latter is the effect." In a child original sin is distinct from the fault of Adam, it is one of its effects. The effects of Adam's sin according to the Catholic Encyclopedia are:Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk); but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in the Greek, Φρονεμα σαρκος, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.
However, more recent doctrinal statements (e.g. the 1938 report Doctrine in the Church of England) permit a greater variety of understandings of this doctrine. The 1938 report summarizes:Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually.
Methodist theology teaches that a believer is made free from original sin when they are entirely sanctified:
We believe that entire sanctification is that act of God, subsequent to regeneration, by which believers are made free from original sin, or depravity, and brought into a state of entire devotement to God, and the holy obedience of love made perfect. It is wrought by the baptism with or infilling of the Holy Spirit, and comprehends in one experience the cleansing of the heart from sin and the abiding, indwelling presence of the Holy Spirit, empowering the believer for life and service. Entire sanctification is provided by the blood of Jesus, is wrought instantaneously by grace through faith, preceded by entire consecration; and to this work and state of grace the Holy Spirit bears witness.
no relation