I think you’re confused here. Bodily immortality is not supernatural. God created man as immortal in both body and soul. That’s our TRUE nature. We lost that and are now in a fallen state where our bodies must die. That’s why they are called PREternatural gifts and not SUPERnatural gifts.
It’s Church teaching that had we not sinned in the Garden, we would not have had to undergo bodily death.
I don’t believe I’m in disagreement with Catholic Teaching at all. I think what we should look at the latin etymology of the word Preternatural vs the etymology of the word supernatural.
First both words contain natural or in latin natura which means nature no disagreement here.
you claim there is a difference between preter and super in latin super comes from super which means above, and praeter which means beyond, they are both different words but when you put them with nature they seem to mean the same thing. So supernatural is above nature, while preternatural is beyond nature. What it clear from this that both these words mean something is not nature but more than nature. Now I’m not expert in etymology so I could be wrong but it seems to be that preternatural means beyond nature and not some idea of true nature or perfect nature. Perfect nature is not beyond nature rather it is the perfection of the nature.
But when we look at some other concepts in the Church I think it will show how bodily immortality is intact beyond nature and not the true nature and that God wrote death for both man and beast alike into creation, but God in his divine goodness allowed Adam and Eve to participate in the Divine Life and through this preternatural/supernatural interaction man becomes immortal. When man sinned he removed himself from the share in divine life which means he brought death on to himself which was natural to creation but not in God’s plan.
See the Catchecism on Man in Paradise
Thomas Aquinas also talks about this.
first and second left out due to length
Thirdly, a thing may be incorruptible on the part of its efficient cause; in this sense man was incorruptible and immortal in the state of innocence. For, as Augustine says (QQ. Vet. et Nov. Test. qu. 19 [Work of an anonymous author, among the supposititious works of St. Augustine): “God made man immortal as long as he did not sin; so that he might achieve for himself life or death.” For man’s body was indissoluble not by reason of any intrinsic vigor of immortality, but by reason of a **supernatural force given by God to the soul,
whereby it was enabled to preserve the body from all corruption so long as** it remained itself subject to God**. This entirely agrees with reason; for since the rational soul
surpasses the capacity of corporeal matter, as above explained (76, 1), it was most properly endowed at the beginning with the power of preserving the body in a manner surpassing the capacity of corporeal matter.
Reply to Objection 1. A thing is said to be natural if it proceeds from the principles of nature. Now the essential principles of nature are form and matter. The form of man is his rational soul, which is, of itself, immortal: wherefore death is not natural to man on the part of his form. The matter of man is a body such as is composed of contraries, of which corruptibility is a necessary consequence, and in this respect death is natural to man. Now this condition attached to the nature of the human body results from a natural necessity, since it was necessary for the human body to be the organ of touch, and consequently a mean between objects of touch: and this was impossible, were it not composed of contraries, as the Philosopher states (De Anima ii, 11). On the other hand, this condition is not attached to the adaptability of matter to form because, if it were possible, since the form is incorruptible, its matter should rather be incorruptible. On the same way a saw needs to be of iron, this being suitable to its form and action, so that its hardness may make it fit for cutting. But that it be liable to rust is a necessary result of such a matter and is not according to the agent’s choice; for, if the craftsman were able, of the iron he would make a saw that would not rust. Now God Who is the author of man is all-powerful, wherefore when He first made man, He conferred on him the favor of being exempt from the necessity resulting from such a matter: which favor, however, was withdrawn through the sin of our first parents. **Accordingly death is both natural on account of a condition attaching to matter, and penal on account of the loss of the Divine favor preserving man from death **[Cf. I-II, 85, 6].
what is clear from all of this is that
- Man’s soul is incorruptible or immortal by its nature
- Matter is by its nature corruptible
- Man is by his nature matter and form or Body and Soul
- meaning by his nature Man’s Body will die but his soul will live on.
- Therefore it is incorrect to say that by his nature man is immortal in both his body and his soul
- Man becomes immortal when God bestows on him the grace of bodily immortality, it is not through his nature rather it is through his grace.
- So man has bodily immortality before the fall (still not sure how this would work on earth which still has to deal with the laws of entropy meaning man would lose his home)
- but when Adam and Eve sinned they were expled from the Garden of Eden and from the sharing of the divine life. They lost what they were given by grace and not by nature.
Man didn’t corrupt anything that he has by nature but he lost the gift that was given to him by God which is beyond nature itself.