  In describing the role of divine illumination in the cognitive process of the human intellect (see above, §2), Henry is always careful to specify that God functions only as ratio cognoscendi and not as obiectum cognitum. From another perspective, however, God is also the first known object of the human intellect, according to one of Henry's most famous and characteristic doctrines (Summa, art. 24, q. 7). The apparent contrast between these two theories is lessened when we recognize that for Henry God is the primum cognitum of our intellect, not because of the evidence, but because of the absolute indeterminacy of our concept of God.