  I understand a theory of divine illumination to be a theory on which the human mind regularly relies on some kind of special supernatural assistance in order to complete (some part of) its ordinary cognitive activity. The assistance must be supernatural, of course, or it will not count as divine illumination. It must be special, in the sense that it must be something more than the divine creation and ongoing conservation of the human mind. (If this by itself were to count as illumination, then all theists would be committed to the theory of divine illumination.) The mind must regularly rely on this assistance, in order to complete its ordinary cognitive activity: otherwise, an occasional mystical experience might suffice to confirm a theory of divine illumination. But a defender of the theory need hold only that we require this assistance for some part of our ordinary cognitive activities: hardly anyone has supposed that every form of human cognition requires divine illumination.