By the radiance of this grace all dimensions of man's life were confirmed. As long as he remained in the divine intimacy, man would not have to suffer or die.(cf. Gen 2:17; Gen 3:16, Gen 3:19)
The inner harmony of the human person, the harmony between man and woman,(cf. Gen 2:25)
and finally the harmony between the first couple and all creation, comprised the state called "original justice."
The sign of man's familiarity with God is that God places him in the garden.(cf. Gen 2:8)
There he lives "to till it and keep it." Work is not yet a burden,(Gen 2:15; cf. Gen 3:17-19)
but rather the collaboration of man and woman with God in perfecting the visible creation.
390 The account of the fall in Genesis 3 uses figurative language, but affirms a primeval event, a deed that took place at the beginning of the history of man.(cf. GS 13 # 1) Revelation gives us the certainty of faith that the whole of human history is marked by the original fault freely committed by our first parents.(cf. Council of Trent: DS 1513; Pius XII: DS 3897; Paul VI: AAS 58 (1966), 654)
The harmony in which they had found themselves, thanks to original justice, is now destroyed: the control of the soul's spiritual faculties over the body is shattered; the union of man and woman becomes subject to tensions, their relations henceforth marked by lust and domination.(cf. Gen 3:7-16)
Harmony with creation is broken: visible creation has become alien and hostile to man.(cf. Gen 3:17, Gen 3:19)
Because of man, creation is now subject "to its bondage to decay".(Rom 8:21)
Finally, the consequence explicitly foretold for this disobedience will come true: man will "return to the ground",(Gen 3:19; cf. Gen 2:17)
for out of it he was taken. Death makes its entrance into human history.(cf. Rom 5:12)
Death is a consequence of sin. the Church's Magisterium, as authentic interpreter of the affirmations of Scripture and Tradition, teaches that death entered the world on account of man's sin.(cf. Gen 2:17; Gen 3:3; Gen 3:19; Wis 1:13; Rom 5:12; Rom 6:23; DS 1511)
Even though man's nature is mortal God had destined him not to die. Death was therefore contrary to the plans of God the Creator and entered the world as a consequence of sin.(cf. Wis 2:23-24)
"Bodily death, from which man would have been immune had he not sinned" is thus "the last enemy" of man left to be conquered.(GS 18 # 2; cf. 1 Cor 15:26)
According to faith the disorder we notice so painfully does not stem from the nature of man and woman, nor from the nature of their relations, but from sin. As a break with God, the first sin had for its first consequence the rupture of the original communion between man and woman. Their relations were distorted by mutual recriminations;(cf. Gen 3:12)
their mutual attraction, the Creator's own gift, changed into a relationship of domination and lust;(cf. Gen 2:22; 3:16b)
and the beautiful vocation of man and woman to be fruitful, multiply, and subdue the earth was burdened by the pain of childbirth and the toil of work.(cf. Gen 1:28; Gen 3:16-19)
In his mercy God has not forsaken sinful man. the punishments consequent upon sin, "pain in childbearing" and toil "in the sweat of your brow,"(Gen 3:16, Gen 3:19)
also embody remedies that limit the damaging effects of sin. After the fall, marriage helps to overcome self-absorption, egoism, pursuit of one's own pleasure, and to open oneself to the other, to mutual aid and to self-giving.
Human work proceeds directly from persons created in the image of God and called to prolong the work of creation by subduing the earth, both with and for one another.(cf. Gen 1:28; GS 34; CA 31)
Hence work is a duty: "If any one will not work, let him not eat."(2 Thess 3:10; cf. 1 Thess 4:11)
Work honors the Creator's gifts and the talents received from him. It can also be redemptive. By enduring the hardship of work(cf. Gen 3:14-19)
in union with Jesus, the carpenter of Nazareth and the one crucified on Calvary, man collaborates in a certain fashion with the Son of God in his redemptive work. He shows himself to be a disciple of Christ by carrying the cross, daily, in the work he is called to accomplish.(cf. LE 27)
Work can be a means of sanctification and a way of animating earthly realities with the Spirit of Christ.
2795 The symbol of the heavens refers us back to the mystery of the covenant we are living when we pray to our Father. He is in heaven, his dwelling place; the Father's house is our homeland. Sin has exiled us from the land of the covenant, but conversion of heart enables us to return to the Father, to heaven. In Christ, then, heaven and earth are reconciled, for the Son alone "descended from heaven" and causes us to ascend there with him, by his Cross, Resurrection, and Ascension.