Is it really as simple a matter as the Son taking on human flesh and being born as one of us that human dignity is raised to a higher plane? And this also, regardless of whether or not we accept him. People can deny he ever existed, or deny his divinity, or utter some kind of heresy or blasphemy. The dignity remains as gift.
Christ Elevates Human Dignity
19. The second conviction follows from the fact that the dignity of the human person was revealed in its fullness when the Father sent his Son, who assumed human existence to the full: “In the mystery of the Incarnation, the Son of God confirmed the dignity of the body and soul which constitute the human being.”[Cf. CDF, Dignitas Personae (8 September 2008), 7. Cf. also Irenaeus of Lyons, Adv. Haer. V, 16, 2: PG 7, 1167-1168]
God lost nothing of divine splendor by the incarnation. It became one more step in restoring our ancient union with our Creator.
By uniting himself with every human being through his Incarnation, Jesus Christ confirmed that each person possesses an immeasurable dignity simply by belonging to the human community; moreover, he affirmed that this dignity can never be lost.[Since “by his Incarnation, the Son of God has united himself in a certain way with every man,” the dignity of every man is revealed to us by Christ in its fullness (Gaudium et Spes 22)]
This is the most important part of the theme:
By proclaiming that the Kingdom of God belongs to the poor, the humble, the despised, and those who suffer in body and spirit; by healing all sorts of illnesses and infirmities, even the most dramatic ones, such as leprosy; by affirming that whatever is done to these individuals is also done to him because he is present in them: in all these ways, Jesus brought the great novelty of recognizing the dignity of every person, especially those who were considered “unworthy.” This new principle in human history—which emphasizes that individuals are even more “worthy” of our respect and love when they are weak, scorned, or suffering, even to the point of losing the human “figure”—has changed the face of the world.
I think it can change it yet more radically. It destroys the notion that bad things happen only to bad people, that every negative event can be blamed on divine disfavor. Modern Christians still struggle with this. Some make a cottage industry of it, inferring that natural disasters, financial ruin, or sports failures are God’s expression of anger toward us and our behaviors.
It has given life to institutions that take care of those who find themselves in disadvantaged conditions, such as abandoned infants, orphans, the elderly who are left without assistance, the mentally ill, people with incurable diseases or severe deformities, and those living on the streets.
Not every Christian founds or runs or works for an institution. But we are all called in some way to support the effort of those who do.
Click this link to read the DDDF document on the Vatican site.
Catholic Sensibility 
The pivot in Jewish thought and practice occurred during the Seleucid Empire’s control over the Holy Land, as evidenced in the books of the Maccabees: martyrdom and suffering of the *just* began to coexist with the much more long-standing idea of suffering as a residue of sin.
And traditional Christian thought is not that Redemption merely brought a Restoration of Original Goodness, but something far far greater: Glorification through Theosis (Divinization).
Hence the not-sadness over the sin of Adam at the Easter Vigil.