And so there were two principal views of Original Sin, the Greek and the African or Latin. Of the Greek, the judgment of Hooker is well known, though it must not be taken in the letter: "The heresy of freewill was a millstone about those Pelagians' neck; shall we therefore give sentence of death inevitable against all those Fathers in the Greek Church which, being mispersuaded, died in the error of freewill?"  Bishop Taylor, arguing for an opposite doctrine, bears a like testimony: "Original Sin," he says, "as it is at this day commonly explicated, was not the doctrine of the primitive Church; but when Pelagius had puddled the stream, St. Austin was so angry that he stamped and disturbed it more. And truly … I do not think that the gentlemen that urged against me St. Austin's opinion do well consider that I profess myself to follow those Fathers who were before him; and whom St. Austin did forsake, as I do him, in the question." The same is asserted or allowed by Jansenius, Petavius, and Walch , men of such different schools that we may surely take their agreement as a proof of the fact. A late writer, after going through the testimonies of the Fathers one by one, comes to the conclusion, first, that "the Greek Church in no point favoured Augustine, except in teaching that from Adam's sin came death, and, (after the time of Methodius,) an extraordinary and unnatural sensuality also;" next, that "the Latin Church affirmed, in addition, that a corrupt and contaminated soul, and that, by generation, was carried on to his posterity;" and, lastly, that neither Greeks nor Latins held the doctrine of imputation. It may be observed, in addition, that, in spite of the forcible teaching of St. Paul on the subject, the doctrine of Original Sin appears neither in the Apostles' nor the Nicene Creed.

Essay on the Development of Christian Doctrine (Introduction)