Thank you for clarifying. I apologize, I'm not in a very good condition at the moment to think critically. I might be able to revisit it more carefully in a day or so.
Sorry, I should have been clearer. I was really just trying to lay out why Catholics believe that original sin is innate to the human condition, a fallen nature that is inherited by offspring from their parents along with everything else that we get. Like begetting like. If we view sin as a disease contracted from a sinful world, it would influence a lot of what we do as Christians. For one, human logic would be to distance oneself from the fallen world, which might explain the rise of Christian hermits in the early Church. That might seem like a good thing; but for me, most of those people would not be so much trying to find God as fleeing humanity in fear. If we view the inclination to sin as already there from birth, we are forced to deal with the issue within and even in the monastic life, interact with humanity and the rest of the world.
My usual interaction with monastic texts and sensibilities is that escaping the temptations of the world is indeed very much of the reason for separation and retreat. Also that the inclination of man to sin (not necessarily present since birth though, but recognized in the individual) is very closely focused on by monks. In fact, laymen sometimes need careful guidance not to fall too deeply into misunderstanding this as it can lead to something like what you would call - ah, I forget the word. As I said, I'm not in good condition. The ones who are TOO focused on their sins for a healthy understanding?
In the first approach, we seem to each be experiencing Adam's fall personally, on an inevitable journey from original grace, through sin, to mortality. This condition would have been just as prevalent before Christ as after and leads to Christ being more of a good example to follow than someone who fundamentally changed humanity's condition.
The Orthodox viewpoint on ancestral sin seems to be that the disease of sin is what is transmitted from Adam to his offspring, a germ of corrupted willfulness that is the origin of our death. So each human being is born with the potential for mortality or immortality, which begs the question of whether this is spiritual only or physical immortality.
I'm not sure I can address the rest, because this is not accurate. The curse of death fell upon mankind collectively. Ancestral sin means we all die. One does not need to commit personal sin to die, and a lack of it does not confer immortality. Babies die in the womb and as infants, after all. The curse is on ALL of us.
But the disease is 100% fatal, since each of us inevitably fall. In this viewpoint, is Christ seen as medicinal and if so, is this medicine one that treats the symptoms of sin or curative?
I think this is one reason the early Church (and so the Orthodox) focus on Christus Victor. Yes, Christ was a sacrifice. Yes, Christ reconciled us with God. But we emphasize Christ's victory over and abolishment of death, which is the curse falling on all of mankind as a result of Adam's sin.
For me, I think the Eastern Catholic thought on seeing both sides is illuminating. God's justice is not incongruous with God's love; but a manifestation of it. But you cannot look upon the issue from a purely wrathful viewpoint. The purely juridicial view seems to be one more articulated within Protestant theology than Catholic. So for me, most Orthodox arguments miss the mark, because they are arguing against predestination, total depravity, and inherited guilt. For a Catholic, we would say that we are never outside of God's love and that part of that love is mercy. Sometimes mercy is disciplinary. It is not something that God wishes to happen; but something that is necessary to confront humanity with the consequences of sin. Is humanity punished for Adam's sin because we are guilty of his offense? We have posted enough in above posts for you to see that we do not believe this.
I am not sure of the Eastern Catholic view, but I think what you say misses the point of most Orthodox thinking. It STILL isn't about wrath, justice, punishment. That emphasis seems to have come in with later Church fathers.
Most Orthodox will speak in terms of God's LOVE - God IS love. He loves sinners too, and loves those who reject Him. His desire is that they all repent and be saved. Forgiveness is offered to all. But it is not imposed on anyone. For any who willingly choose to reject it, and stand against God, they are allowed. And their sin and hatred of God will warp them. They will be unable to bear the purity and fierceness of the love of an everywhere-present God. So God still loves them, but they will experience it as torment because they do not confirm to His image, are unable and unwilling to receive it, and yet cannot escape the reality of it.
I'm not sure how this advances the conversation. I'm not thinking well. But I can at least put that forth to hopefully better explain our position.
It is indeed incredibly illuminating, I would say. Glory to God!
I've actually been interested in learning a bit more as I think understanding better could benefit me. But yes, that's what I meant. 
