 Of these, (1) has already been dealt with above in  section 2.1.  (2) is a claim about the scope of those who are affected by original sin, and in what follows I will assume the restriction that excludes Jesus and, in Catholicism and parts of the Orthodox tradition, his mother Mary. I address claims (3) and (4) respectively in  section 4.3  and  section 4.4.  Other than noting that there are a range of options regarding how original sin (which is sometimes referred to as hereditary sin, or erbsünde in Germanic languages) is transmitted, ranging from Augustine’s view that this transmission occurs via semen as part of sexual intercourse to its occurring through participation in sinful human community (see Couenhoven 2013: chapter 7), I will not focus on claim (5) either in what follows.