this does
not mean that the sense of taste is not to be gratified. It most
certainly will be, though not by corruptible objects, as in this
world. The same must be said of the sense of touch or feeling, which
is diffused over the whole body.

The five senses of the human body are not mere accidental ornaments,
which may or may not exist; they are essential to the integrity of
its nature. Thus a blind or a deaf and dumb man is not a perfect man,
because he lacks something which is essential to the integrity of his
nature. Now, as glory does not destroy the nature of the body, but
perfects it, it follows that all the blessed must rise with their
five senses in their full perfection. And as their perfection
consists in their activity and power of receiving impressions from
external objects, and conveying them to the soul, it is evident that
the senses must remain active in heaven, and have suitable objects to
act upon. This is precisely what we learn from the angelic doctor,
who maintains that the glory of the body does not destroy its nature,
but perfects it, and even preserves the very color that is natural to
it.* He maintains, moreover, that every power or faculty is more
perfect when acting upon its proper object, than it is when inactive;
and, as human nature will reach its highest degree of perfection in
heaven, it follows that every sense will there act according to its
nature.+

* Corporis gloria naturam non tollet, sed perficiet: unde color qui
debetur corpori ex natura suarum partium, remanebit in eo, sed
superaddetur gloria animae.--S. Thom., Suppl., q. 85, art. 1.

+ Potentia conjuncta actui suo perfectior est quam non conjuncta: sed
humana natura erit in beatis in maxima perfectione: ergo erunt ibi
omnes sensus in suo actu. Praeterea, vicinius se habent ad animam
potentiae sensitivae, quam corpus: sed corpus praemiabitur vel punietur
propter merita vel demerita animae: ergo et omnes sensus praemiabuntur
in beatis, et punientur in malis, secundum delectationem et dolorem
vel tristitiam, quae in operatione sensus consistunt.--S. Thom.,
Suppl., q. 82, art. 4.

According to this doctrine, not one sense of the human body is either
dead, inactive, or excluded from enjoyment, in heaven. And why should
any one of them be excluded? Why should the sight, or the hearing, or
even the sense of smell, be rewarded, rather than the taste, or the
sense of touch? Certainly no valid reason can be given.

Theologians teac