 The Christian doctrine of original sin can also be understood as a kind of state or “condition” (see Mann 2001: 47). While, as discussed in  section 2.1,  primal sin refers to the temporally first sin, original sin is original in the sense that “it is an evil at the origins of human agency, and from which human agency flows” (Couenhoven 2016: 193). Original sin is sometimes referred to as human beings possessing a “sinful nature”. This view leads to certain Christological worries, however: if the Second Person of the Trinity becomes incarnate and assumes a human nature, then if human nature is somehow itself sinful, Christ would also be sinful. But all Christian theories hold that the Incarnate Christ is fully human as well as fully divine, and yet without original sin. (For discussions of the relationship between Christ’s divine nature and the human nature assumed in the Incarnation, see Pawl 2019 and 2016). Some Christian traditions also hold that Mary the mother of Jesus also was free from sin via the immaculate conception. Because such language about human nature itself becoming sinful can be misleading (see Copan 2003: 523) and also potentially in conflict with the conviction that all things created by God are good, original sin is perhaps better described in terms of human nature’s being distorted. In virtue of its distorting effects, original sin thus “becomes the origin of actual sins” (Blocher 1997: 19), and perhaps even a condition that almost inevitably leads to sinful actions (see Franks 2012: 3).