Rational a priori categories possess properties of unity, transcendence, immutability, infinity or universality, and necessity (see Epistemics of Divine Reality for supportive arguments). On the contrary, empirical categories possess properties of plurality, immanence, flux, finitude or particularity, and contingency. No doubt then, rationalization of being leads to abstract theologies such as monism and non-dualism, while empirical approaches are characteristic of concrete theologies such as polytheism and spiritism.
Both these extremes are actually forms of atheism since in both God is not the transcendent wholly other being who created the universe. In the former, God is just the abstract substratum of this illusive phenomenal world, while in the latter, God (or gods) is part of the phenomenal world.
Theologians err when they try to analyse God and His experience in either abstract terms or in purely empirical terms only. Western theology based on Aristotelian philosophy suffers much from confusions around the conflict between the abstract and the concrete. The conflict is evident in issues such as the arguments for divine existence, the attributes of God, the meaning of Trinity, and issues regarding the divine and human natures of Christ.
Perhaps, it is too much for any limited human to not recognize that theology is not mathematics. The mind can discover mathematical principles through pure reasoning, but one cannot know God apart from God’s revelation of Himself. And, we only see Him now as in a blurred mirror and do not yet see Him as He is. Faith is not unreasonable, but faith also cannot exist without the revealed word.