For the moment, all our thinking has sense images stuck to it. This puts an insurmountable handicap on our attempts to do natural theology. Even the most basic truths we can know about the divine nature are very difficult to understand. When we recognize that God is bodiless, for example, the imagination immediately thinks about a vast black space, which means it is thinking about God as something that does not exist. We see our mind that God is not a body, and so we imagine a body and then make it disappear into blackness; but after we recognize that God is not the blackness either, the blackness still remains. I stress again that this example is one of the first and easiest truths of natural theology. Soon after this, when we are trying to see that God is the same as his own divinity, there are so many garbled sense images and negations stuck to things that many philosophers become convinced that any one created things is in fact two things.
The infirmity of the human intellect requires that it ascend to divine things by the assistance of metaphors, art, myth, sacrifice, and religious liturgical worship. As far as natural theology is concerned, man’s sense powers are anti-theistic in the sense that they picture divine things as non-existent. Without metaphor and beautiful liturgy, therefore, man is at war within his own self and cognitive powers about the truths he might learn about God. And when the mind fights against imagination, it usually looses.