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Between Death and Resurrection, 189. It is worth noting that nearly all Cartesian accounts today could affirm that the disembodied state is an impoverished state in the sense that Cartesian souls are diminished in their capacity and the controls available to them. If by Platonic, Yates takes it that the disembodied state is essentially a state of “ontological and epistemic liberation” then one could arrive at the conclusion that Platonism is unpalatable, but nothing in Cartesianism yields this unattractive feature. 28 Tim Pawl makes this move in his, In Defense of Conciliar Christology (Oxford: Oxford University Press, 2016), 32. 29 This is one way that some have made sense of transubstantiation on hylomorphism. That said, I am not suggesting this is the only way to make sense of transubstantiation. 30 Edward Feser, “Aquinas on the Human Soul,” The Blackwell Companion to Substance Dualism, ed. Jonathan J. Loose, Angus J.L. Menuge, and J.P. Moreland (London: Blackwell Publishers, 2018), 88-102. 31 Charles Taliaferro, “Physicalism and the Death of Christ,” in Christian Physicalism, ed. R. Keith Loftin and Joshua R. Farris (Lexington: Lexington Press, 2018), 183-4. 32 Jeffrey Brower, Aquinas’s Ontology of the Material World: Change, Hylomorphism, and Material Objects (Oxford: Oxford University Press, 2014), 297-299. 33 Joshua R. Farris, The Soul of Theological Anthropology (New York: Routledge, 2017), 76-96. 34 Thank you to Andrew Hollingsworth, Lloyd Dunaway, Matthew Levering, and J.T. Turner for reading and commenting on a previous draft. 27