Matter and spirit

Scheeben says that what is natural to one being may be supernatural for another. Immortality is natural to angels, “a pure spirit, whose entire essence is on a higher plane, because no opposition between matter and the principle of life has place in him.” For men, immortality is supernatural, since “one component part of his essence, the material body, is continually on the march toward dissolution.”

Which raises several questions: Is “matter” inherently “opposed” to the “principle of life”? Why? Would sinless Adam’s material body been opposed to the principle of life? What about the resurrection body? Is it material? If not, what is it? If so, is it on the march toward dissolution? And, don’t angels have to be sustained in their existence by the continual power of God just as human beings do? How is their “immortality” more inherent or natural than man’s?

Scheeben’s argument seems to justify the common Reformed complaint (Berkhof, eg) against the theory of the donum superadditum , namely, that it assumes an inherent conflictedness between matter and spirit.