r nature they are
measured by aeviternity; whereas as regards the vision of glory, they
have a share of eternity.

Reply Obj. 2: Aeviternity is simultaneously whole; yet it is not
eternity, because "before" and "after" are compatible with it.

Reply Obj. 3: In the very being of an angel considered absolutely,
there is no difference of past and future, but only as regards
accidental change. Now to say that an angel was, or is, or will be,
is to be taken in a different sense according to the acceptation of
our intellect, which apprehends the angelic existence by comparison
with different parts of time. But when we say that an angel is, or
was, we suppose something, which being supposed, its opposite is not
subject to the divine power. Whereas when we say he will be, we do
not as yet suppose anything. Hence, since the existence and
non-existence of an angel considered absolutely is subject to the
divine power, God can make the existence of an angel not future; but
He cannot cause him not to be while he is, or not to have been, after
he has been.

Reply Obj. 4: The duration of aeviternity is infinite, forasmuch as
it is not finished by time. Hence, there is no incongruity in saying
that a creature is infinite, inasmuch as it is not ended by any other
creature.
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SIXTH ARTICLE [I. Q. 10, Art. 6]

Whether There Is Only One Aeviternity?

Objection 1: It seems that there is not only one aeviternity; for it
is written in the apocryphal books of Esdras: "Majesty and power of
ages are with Thee, O Lord."

Obj. 2: Further, different genera have different measures. But
some aeviternal things belong to the corporeal genus, as the heavenly
bodies; and others are spiritual substances, as are the angels.
Therefore there is not only one aeviternity.

Obj. 3: Further, since aeviternity is a term of duration, where
there is one aeviternity, there is also one duration. But not all
aeviternal things have one duration, for some begin to exist after
others; as appears in the case especially of human souls. Therefore
there is not only one aeviternity.

Obj. 4: Further, things not dependent on each other do not seem
to have one measure of duration; for there appears to be one time for
all temporal things; since the first movement, measured by time, is in
some way the cause of all movement. But aeviternal things do not
depend on each other, for one angel is not the cause of another angel.
Therefore there is no