Finally, we may say that the truth of the Divine Intellect is _immutable_; and so is the essential conformity of all reality with the Divine Intellect. The change to which created reality is essentially subject is itself essentially conformed with the Divine Mind; it is, so to speak, part and parcel of the ontological truth of this reality in relation to the Divine Mind, and cannot therefore interfere with this ontological truth. When the acorn grows into the oak the whole process has its ontological truth; that of the acorn changes, not into falsity, but into another truth, that of the oak.(170) We see, then, that as things change, their truth does not change in the sense of being lost or giving place to falsity: the truth of one state changes to the truth of another while the ontological truth of the changing reality perseveres immutably. The same immutability attaches to the truth of things in relation to the human mind: with the qualification, to which we shall return (43), that they may occasion false judgments in the human mind, and on that account be designated “false”. Finally, the logical truth which has its seat in created intelligences is _mutable_: it may be increased or diminished, acquired or lost. 42. ONTOLOGICAL TRUTH A TRANSCENDENTAL ATTRIBUTE OF REALITY.—From what has been said it will be apparent that ontological truth is a transcendental attribute of reality. That is to say, whatever is real, whether actual or possible, is ontologically true; or, in scholastic terminology, “_Omne ens est verum; Ens et verum convertuntur_: All being is true; The real and the true are convertible terms”. For in the first place there is no mode or category of real being, of which the human mind actually thinks, to which it does not attribute ontological truth in the sense of conformity with the right human conception of it. Moreover, the proper object of the human intellect is reality; all true knowledge is knowledge of reality. Reality of itself is manifestly knowable, intelligible, and thus potentially or fundamentally true; and, on the other hand, intellect is, according to the measure of its capacity, a faculty of insight into all reality, into whatever is real: _intellectus potens fieri omnia; anima ... quodammodo fit omnia_.(171) Deny either of these postulates regarding the terms of the ontological relation, reality and mind, and all rational thought is instantly paralysed. Hence, in so far as a reality becomes an actual object of human knowledge it has formal ontological truth in relation both to the human mind and to the Divine Mind; while antecedently to human thought it is fundamentally true, or intelligible, to the human mind, and of course formally true in relation to the Divine Mind.