Original Sin “a consequence of this first sin, the hereditary stain with which we are born on account of our origin or descent from Adam”. New Advent
Our physical makeup is an obvious disadvantage if we are to take this definition seriously. In other words we inherited OS due to the physical makeup of our being, as part matter and part spiritual, and due to being one species and having the misfortune to probagate. However, it should be remembered both the physical way we are formed and the way we pro-create is not inherited culpability, and there is nothing we could have done about it, but the physiology could serve as another practical reason not too obvious to us.
This reasoning leaves us with the inevitable events, that in the *design stage*, if it were possible for material creatures to sin in the future (pre Adam), then there is no way he *could* *not *pass on the sin. The reasoning for spirits is that if it were possible for such a creature to sin in the future (pre Fall), then there is no way *he could* pass on the sin. Even in the design stage it is evident some compensation is wanting, but OS is evidence of the lack of this.
So we can see from this that desires are already in place prior to any sin event, and by the heavenly events that follow, that is, the removal of potential for further sin in spirits, we can come up with the reasonable conclusion that God simply desires some creatures close to Him regardless of potential, and the seriousness of sin comes second place to His desires. But we are left with the question why there is a built in default for the material creature.
The reason given that the spirits did not inherit OS is because they are all a different species, and they do not pro-create. These are technical attributes with respect to them as a creature. We will see this becomes a reason of convenience, and not one that justifies the exclusion. I think this reasoning is somewhat tongue in cheek and we are wanting for a better explaination.
God could just as well justify they all receive OS using inclusive reasoning rather then exclusive. When the grand celestial rule of determining species was written, it would have been obvious there are more common attributes than there aren’t. Some of those common attributes rejected as not pertinent are valid instruments for the mechanism of sin. There may be two attributes to disqualify them, ie: species and non procreative, but there may be a dozen that qualify them, if He considers all the factors for spirits.
The two creatures have much in common in respect to pertinent factors in sin. Spirits all have the ability of passing knowledge(ie: persuasion to sin), to communicate, they have intellect (ie: choice), they have spiritual commonality, they have the equivalent mobility, and most pertinent of all is, they all have a potential for sin. (before thet was fixed of course). By proximity to God and their favored state(executive positions on the corporate ladder), and also possessing an elevated awareness of the impact of their actions, sins by degree should have a more seriousness as compared to the material creature(office clerk), and call for more strict handling of culpable cases for spirits.
After the fall, the remaining *still potentially imperfect *spirits had the potentiality quickly removed by the beatification process because of earned charitable expression. However, for some unknown reason, this event should give pause to consider the possibility of this having occur again. But further testing was felt unecessary. We can then summarize the results of their respective events. 1/ after the fall of billions of spirits, the result was the beatification of billions, 2/ after the fall of two individuals, the result was blanket stigmatation in a compounding fashion to billions.
In comparison, we can see from this that the material creature, prior to his existance, did not hold the title for creatures who could sin in spite of a more favorable environment the spirit possessed. The material creature’s attributes also are similar in the attribute of mechanism of choice, although he possess the added burden of being tempted by another being he can’t see or identify, and his influencing nature, all this while relatively more distant to the presence of God.