This is the same idea as in the Goethe quote in my last post: "one is only truly thinking when that which one thinks cannot be thought through", that is, describing what I am calling 'dynamic intellect'. But what also intrigues me is the idea that this is what Aquinas was getting at with the 'five ways'. Like any modernist thinker (which I am trying to cease to be), I had pretty much dismissed them as "proofs", but apparently, like Barthians, I have misinterpreted what is going on. But I haven't read Turner's book yet, just the preface, so it remains to be seen if his argument convinces.
...for Thomas, as for the long tradition which he inherits, you begin to occupy the place of intellect when reason asks the sorts of question the answers to which you know are beyond the power of reason to comprehend. They are questions, therefore, which have a double character: for they arise, as questions, out of our human experience of the world; but the answers, we know, must lie beyond our comprehension, and therefore beyond the experience out of which they arise. And that sense that reason, at the end of its tether, becomes an intellectus, and that just where it does, it meets the God who is beyond its grasp, is, I argue, the structuring principle of the 'five ways' of the Summa Theologiae
Anyway, that such questions do arise out experience is what happened to me with respect to consciousness, as all-too-briefly discussed here. I conclude that consciousness could not exist unless the eternal is real, but that, of course, does not resolve the mystery, which is how the eternal and spatiotemporal relate, and that cannot be "thought through". Nevertheless, I can say that by reason alone, reflecting on normal, everyday experience, one can grasp that there are real mysteries to which "the answers...must lie beyond our comprehension, and therefore beyond the experience out of which they arise."