onstrate this principle. Though conceived by a woman, sin was inherited through Adam’s seed, not Eve’s womb. The law of progression follows the male line, not the female. Women carry humanity and its fallen condition, but they do not transmit corruption.

This is no theoretical claim. Scripture provides its most vivid proof in the virgin birth. Mary, herself born in sin, bore the sinless Christ. Her womb carried holiness without contamination. The Holy Spirit supplied the necessary sinless seed, but it was Mary who provided the flesh, the life, the humanity — and yet the corruption of sin did not pass.

Women can bear holiness

This is the second, extraordinary pivot: women have a unique ability. While fully part of a fallen humanity, they are capable of carrying holiness through their own sinfulness. This is not mystical idealization. It is structural theology.

Mary is illustrative, not exceptional. Her case confirms the principle: a sinful woman can bear sinless life. The miracle is not virginity. Virginity alone does not prevent sin from being transmitted. The miracle is the holy life passing through fallen flesh without being defiled.

This is women’s proper function: life-giving, life-preserving, life-transforming.

Mary is representative, not divine

The Church has sometimes venerated Mary almost as a deity because she bore the sinless Christ. This is a misunderstanding. Mary’s holiness is not intrinsic. It is representative. She demonstrates the function that all women have: to bear humanity, to carry life, and to serve as the conduit of potential holiness without being the source of sin.

Her role elevates the theological dignity of women far beyond moral perfection. She embodies the paradox: sinful, yet capable of sustaining divine life.

The greater miracle

The narrative of sin and redemption centers on this principle. Men transmit sin; women do not. Sinless life, therefore, depends on male interruption or divine substitution. Yet holiness can flow through women, intact.

• Women cannot undo sin.

• Women cannot transmit sin.

• Women can bear holiness.

This is the true, structural miracle. It is a gift to humanity, a preserved hope, a reflection of God’s careful ordering of life and redemption.

Transition to Conclusion

The insight of Part XI prepares the final chapter. If women are not the origin of sin, if they cannot transmit corruption, and if they can carry holiness despite their own sin, then the narrative of human fall and redemption must be read anew. Women are not humanity’s downfall—they are humanity’s preserved hope.

The conclusion will tie together sin, redemption, and woman’s life-giving function, emphasizing the theological architecture revealed from Eve to Mary, from Adam’s transgression to Christ’s sinless life.