the present
was to be in the future. But as the truth of a proposition regarding
the present is a created truth, so is that of a proposition regarding
the future. Therefore some created truth is eternal.

Obj. 4: Further, all that is without beginning and end is eternal.
But the truth of enunciables is without beginning and end; for if
their truth had a beginning, since it was not before, it was true
that truth was not, and true, of course, by reason of truth; so that
truth was before it began to be. Similarly, if it be asserted that
truth has an end, it follows that it is after it has ceased to be,
for it will still be true that truth is not. Therefore truth is
eternal.

_On the contrary,_ God alone is eternal, as laid down before
(Q. 10, Art. 3).

_I answer that,_ The truth of enunciations is no other than the truth of
the intellect. For an enunciation resides in the intellect, and in
speech. Now according as it is in the intellect it has truth of
itself: but according as it is in speech, it is called enunciable
truth, according as it signifies some truth of the intellect, not on
account of any truth residing in the enunciation, as though in a
subject. Thus urine is called healthy, not from any health within it
but from the health of an animal which it indicates. In like manner it
has been already said that things are called true from the truth of
the intellect. Hence, if no intellect were eternal, no truth would be
eternal. Now because only the divine intellect is eternal, in it alone
truth has eternity. Nor does it follow from this that anything else
but God is eternal; since the truth of the divine intellect is God
Himself, as shown already (A. 5).

Reply Obj. 1: The nature of a circle, and the fact that two and three
make five, have eternity in the mind of God.

Reply Obj. 2: That something is always and everywhere, can be
understood in two ways. In one way, as having in itself the power of
extension to all time and to all places, as it belongs to God to be
everywhere and always. In the other way as not having in itself
determination to any place or time, as primary matter is said to be
one, not because it has one form, but by the absence of all
distinguishing form. In this manner all universals are said to be
everywhere and always, in so far as universals are independent of
place and time. It does not, however, follow from this that they are
eternal, except in an intellect, if one exists that is eternal.