[42] So also is the resurrection of the dead. It is sown corruptible; it is raised incorruptible. [43] It is sown dishonorable; it is raised glorious. It is sown weak; it is raised powerful. [44] It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual one. [45] So, too, it is written, "The first man, Adam, became a living being," the last Adam a life-giving spirit. [46] But the spiritual was not first; rather the natural and then the spiritual. [47] The first man was from the earth, earthly; the second man, from heaven. [48] As was the earthly one, so also are the earthly, and as is the heavenly one, so also are the heavenly.
(CCC 410) After his fall, man was not abandoned by God. On the contrary, God calls him and in a mysterious way heralds the coming victory over evil and his restoration from his fall (Cf. Gen 3:9, 15). This passage in Genesis is called the Protoevangelium ("first gospel"): the first announcement of the Messiah and Redeemer, of a battle between the serpent and the Woman, and of the final victory of a descendant of hers. (CCC 411) The Christian tradition sees in this passage an announcement of the "New Adam" who, because he "became obedient unto death, even death on a cross", makes amends superabundantly for the disobedience of Adam (Cf. 1 Cor 15:21-22, 45; Phil 2:8; Rom 5:19-20). Furthermore many Fathers and Doctors of the Church have seen the woman announced in the "Protoevangelium" as Mary, the mother of Christ, the "new Eve". Mary benefited first of all and uniquely from Christ's victory over sin: she was preserved from all stain of original sin and by a special grace of God committed no sin of any kind during her whole earthly life (Cf. Pius IX, Ineffabilis Deus: DS 2803; Council of Trent: DS 1573).
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