  Scotus is unwilling to discard Augustinian illumination entirely, and so he articulates four senses in which the human intellect sees infallible truths in the divine light. In each sense, the divine light acts not on us but on the objects of our understanding. By giving objects their intelligibility (esse intelligibile), the divine intellect “is that in virtue of which secondarily the objects produced move the intellect in actuality” (Ord. I.3.1.4 n. 267). When the human mind grasps a self-evident truth, it does so immediately and infallibly not because the mind has received any special illumination, but because the terms of the proposition are themselves intelligible: our grasp of a proposition “seems to follow necessarily from the character of the terms, which character they derive from the divine intellect’s causing those terms to have intelligible being naturally” (Ord. I.3.1.4 n. 268). It is not that we are illuminated by the divine light, but that the truth we grasp is illuminated.