"Christ was predestined before all things, that doesn't make the Fall predestined. "
I think you are trying to have your cake and eat it too
I don't believing the coming of Christ into the world was predicated on there being a Fall. The Incarnation is not God's response to the fallen world, the Incarnation is, in some sense, the point of the world at all. In Colossians we read St. Paul write, "All things were created by Him and for Him."
In the history of the Church different theologians have answered two different ways to the question of whether the Incarnation would have happened even without human sin. For example Thomas Aquinas argues no, relying on Augustine. Others, such as John Duns Scotus argue the opposite, yes, the Incarnation would have happened regardless. The latter view is also typically found in Eastern Orthodox writers and thought.
It is indeed true that through the Incarnation God healed the world by redemption, the death and resurrection of Christ is indeed the means by which God takes fallen man--and indeed the whole of fallen creation--and redeems, restores, and renews it; both in the person of Christ, in us present by the grace of God through faith, and in the future at the restoration of all things.
The question however is whether that is the sole purpose of the Incarnation--to heal what was wounded and restore what was lost. The Orthodox, of course, have kept strong the Christian understanding of Theosis (the West has never forgotten it, though it has less often been at the forefront of Western theological thought). For as St. Athanasius says, "He became man that man might become God" and before St. Ireaneus had said, "The Lord became what we are that we might become what He is."
In the Incarnation God has taken hold of the human creature and united it to Himself, once and forever. And in Christ we, by grace, have become (as St. Peter writes) "partakers of the divine nature". Not that we shall become the ever and eternal Deity or deities in such fashion as the Holy Trinity, but that by grace God extends the intimacy of His divine life with us creatures.
For Irenaeus Adam and Eve were not created "perfect", that is,
complete. Man was created with the potential to grow, for the purpose of growing into the perfect--that is Christ. By their disobedience they rejected God's purpose for which they were made, and so the Word becomes flesh and in the Incarnation Christ undoes what Adam has done and thus redeems the human creature in Himself, restoring what was lost. The Fall does not hinder the purposes of God, nor is the Incarnation necessitated by sin and the fall. Instead the Incarnation is the point, the Fall does not interfere or hinder God's purpose, but becomes subsumed in God's purpose which is Christ and in Christ, and by the Incarnation God restores what was broken and wounded by sin and death, and also fulfills all that He had purposed for us and the world. All things for His glory, world without end, life never ceasing.
My understanding is that God can only make that which is perfect, the bodies of Adam and Eve were perfect. They could not die. But Adam and Eve's spirits lacked knowledge, one must experience pain to appreciate no pain. One must experience a broken heart to really learn to love. One must experience loss to learn how to give. Our Father in Heaven wanted us to become like him to know all of these feelings and to have empathy. So he created a world for us to go through the experiences of pain, sorrow, love and joy. In order for this to happen Adam had to be less than perfect, he had to fall. Partaking of the fruit changed their physical bodies from the perfect immortal to the fallible mortal. It was all
pre-planned in order to carry out the perfect will of God
And I disagree. I do not need to drink poison in order to cherish water. I do not need to starve in order to appreciate food. God's good gifts are enjoyed on their own merit; if it is required that we experience the bad in order to have any appreciation for the good, then it would follow that there must always be the bad with the good. There must always be death to appreciate life. There must always be mourning to appreciate joy. But I disagree with all of this. Had there never been the deprivation of the good, the good gifts of God would have still have been appreciated--even as they shall be appreciated when, on that Day there is no suffering, no death, and no mourning for the new has come and the old has gone.
As such I do not believe your above statements to be a sufficient argument to justify a belief that sin, death, and suffering was God's intention for us, and that this world, this life, exists merely as a testing ground. This world is the intrinsically good creation of God.
But getting back to the original topic of the original sin being upon every soul born how does it fit with Eze 18
20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.
The iniquity of the father doesn't fall upon the son. We are not punished for Adam's offense, we are not held accountable for the iniquity of our ancestors. That's not what Original Sin entails.
-CryptoLutheran