Do Eastern Orthodox believe Christ had our wounded nature?

[Wesrock]

I have in mind the Orthodox objection to Catholic understanding of original sin. Was Christ’s human nature disordered in terms of intellect, will, and passions as ours is? [Orthodox may not make the same distinction that Catholics do, but I do not refer to fleshly immortality that Adam and Eve had and lost, just asking about the disordered intellect/will/passion and concupiscence.]

Perhaps I’ve used the wrong terms, but I hope the meaning of my question is clear. I’m also not looking to debate or have western apologetics just now. I just want to know the Orthodox position, with a small amount of detail, if possible.

I suppose another way to ask the question is this: Did Christ’s human nature inherit ancestral sin?

Thank you.

 

[Rohzek]

It is debated heavily within some Orthodox circles. As to what the positions are, well there are many and it can be confusing. I hate to be that guy, but google/bing stuff like “did jesus have a fallen nature orthodoxy” and you’ll find plenty of materials and discussions about this exact issue. I feel that will give you a better picture of the debate more than anything. My feeling is that the majority position is that no, he does not nor did he have ancestral sin within the human nature. Any fallen like qualities were merely condescensions or willingly assumed attributes on his part, and he was not a slave to them. In short, he suffered the same inclinations to sin as us willingly, but through divine power synergetically avoided the sinful outcomes of those inclinations. After the Resurrection, he no longer suffered from such inclinations. That’s a rough sketch, but it seems to me to be the majority position within Orthodoxy. Please keep in mind that this is an issue that I am not too concerned with nor keep up with, so please don’t take me as gospel.

 

[Wesrock]

Thank you, Rohzek. I appreciate the nuanced answer.

 

[Expatreprocedit]

I would say the answer is a qualified “yes” with the caveat that the union of the Divine Nature with the wounded human nature immediately cleansed and elevated the human nature to where there was no longer the inclination to sin that we have.

But the important things is that “What was not assumed was not redeemed” as both St. Iraeneus and St. Athanasius said.