**I went to a book the author recommended (or at least that she mentioned!).
It had some good chapters on Adam in the various parts of the Bible and in the lengthy timeline of the Christian tradition. Here was a compelling section relevant to the current discussions on the differences (and the advantages) of Eastern Orthodox theology:**
The author, Chloe Banks, recommended the book: “Adam, the Fall, and Original Sin: Theological, Biblical, and Scientific Perspectives,” edited by Michael Reeves and Hans Madueme © 2011. In Robert W. Yarbrough’s article, “Adam in the New Testament” (chapter 2 located in Part 1) we read:
“With respect to Christianity (Greek patristic and Eastern Orthodox, Latin patristic and early medieval), G. Anderson stresses the fork in the road between Greek and Latin tendencies.”
"The Greek Fathers in their exegesis of Adam texts were concerned not so much with sin as with “the corruptibility of the body. In their view Adam and Eve had angelic constitutions (see Matthew 22:30) prior to the fall. This correlates with the view that Adam and Eve’s clothing with skin post-fall (Genesis 3:21) meant their demotion to mortal bodies.”
“In the incarnation (“Christ enters the world by assuming the post-lapsarian state of Adam,” meaning the inglorioius bodies of current human existence. But at Christ’s resurrection 'he sheds this mortal body and assumes the bodily form that had been Adam’s in the Garden.”
“Anderson succeeds at showing the substantial differences that a few key moves, or rather affirmations of Hellenistic convictions (like the essential inferiority of created matter), by Greek Fathers have made for one of the major Christian communions through the centuries. (As of 2010, Eastern Orthodoxy accounts for over 10 percent of the world’s Christian population.)”