Because that’s the implication of your assertion. If the human person is really just a spirit, then immortality is a natural phenomenon rather than a grace, and the Fall from original justice did not corrupt the nature–it merely gained it a body.
Why would a natural phenomena be anything but Grace? How
could it be anything but Grace? The “Fall from original justice” is separation from God. We chose that. That necessitated our being able to return, as prodigal children, to go Home. We can’t do that, if we are Home, can we?
Your position is unorthodox, and I’m entertaining it in order to dismantle it, how’s that?
Have fun.
You have yet to explain how the angelic nature is different than human nature.
I don’t have to. You’re the one who brought up angels, not me. I only have to explain why I believe what I believe. And only if I choose to.
Revelation 12:3-9
I don’t suppose it matters, but I thought I’d add it to see how you react.
So I’m supposed to be all… what? *OH NO! It says so in Scripture!!! I am undone!!! * (Or possibly “dismantled?”

) Do you recall what you were supposed to be demonstrating? Do you know that the Church does not support a literalist view of Scripture? Do you have some authoritative source for interpreting this from a highly imaginative writer as:
exactly 33.33~ % of all angels fell?
Pretty sure there’s nothing either dogmatic or doctrinal to support
your dogmatic declaration of
exactly what percentage of angels fell.
It’s funny how you defend your own hypotheticals that have no positive reference as a system, yet you are quick to only accept incredibly specific information as something true.
Ad hom isn’t argument and is always irrelevant. However, the difference is that I am, obviously, giving my opinion, stating the way things work as I understand them. What you are doing is making dogmatic assertions that are supposed to be the absolute teaching of the Church. So, dogma requires verification. You started out making the claim that you are a seminarian. So you are claiming special knowledge. I’m asking for a demonstration of that.
Now, maybe we can get back to the topic with some stuff the Church has provided for us:
- [1:26] Let us make: in the ancient Near East, and sometimes in the Bible, God was imagined as presiding over an assembly of heavenly beings who deliberated and decided about matters on earth (1 Kgs 22:19–22; Is 6:8; Ps 29:1–2; 82; 89:6–7; Jb 1:6; 2:1; 38:7). This scene accounts for the plural form here and in Gn 11:7 (“Let us then go down…”). Israel’s God was always considered “Most High” over the heavenly beings. Human beings:** Hebrew ’ādām is here the generic term for humankind; in the first five chapters of Genesis it is the proper name Adam only at 4:25 and 5:1–5.**.
These are the notes from the NAB. Accepting this explanation, which comes from the Church in the translation the Vatican ordered, and approved for liturgical use and appears on the USCCB website, we see that the story of the Fall, as recounted earlier than 4:5 is the story, in figurative language, of the fall of humankind - our separation from God.
We are separated from God because we live in Time and He lives in Eternity. Yet, we are eternal beings, we don’t become that after we pass, we are eternal right now. We were created as eternal beings. We don’t get uncreated or “dismantled” if we refuse Grace, we go to hell, a state of eternal separation from God. You and I and all humanity, we are not part of the nothingness that comprises time/space. We exist in this state for our benefit, but we are in the world, not of the world.