Simone on intelligence and faith

So I've picked up my Simone Weil again. (Tangent: It's interesting how my reading seems to cycle with the seasons. In the spring/summer it's fantasy, sci-fi, and mysteries. In the winter it's fat British and Russian novels and philosophy.) She has such a fascinating mind, and a lot of her thoughts resonate very deeply with my own experiences and intuitions. The paragraphs I quote below do better than I possibly could at expressing my current ideas about faith and intellect. I'm not going to comment beyond that, but I'd love to hear other people's thoughts and reactions.

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The mysteries of the Catholic faith are not intended to be believed by all parts of the soul. The presence of Christ in the Host is not a fact of the same kind as the presence of Paul's soul in Paul's body (actually both are completely incomprehensible, but not in the same way.) The Eucharist should not then be an object of belief for the part of me which apprehends facts. That is where Protestantism is true. But this presence of Christ in the Host is not a symbol, for a symbol is the combination of an abstraction and an image, it is something which human intelligence can represent to itself, it is not supernatural. There the Catholics are right, not the Protestants. Only with that part of us which is made for the supernatural should we adhere to these mysteries.
The role of the intelligence-- that part of us which affirms and denies and formulates opinions-- is merely to submit. All that I conceive of as true is less true than those things of which I cannot conceive the truth, but which I love. St. John of the Cross calls faith a night. With those who have had a Christian education, the lower parts of the soul become attached to these mysteries when they have no right to do so. That is why such people need a purification, of which St. John of the Cross describes the stages. Atheism and incredulity constitute an equivalent of this purification.

There are two atheisms of which one is a purification of the notion of God.
Perhaps every evil thing has a second aspect, a purification in the course of progress towards the good, and a third which is the higher good.
We have to distinguish carefully between these three aspects, because it is very dangerous for thought and for the effective conduct of life to confuse them.