Plantinga and the argument from intentionality

From "Two Dozen or so Theistic Arguments"
(A) The Argument from Intentionality (or Aboutness)

Consider propositions: the things that are true or false, that are capable of being believed, and that stand in logical relations to one another. They also have another property: aboutness or intentionality. (not intensionality, and not thinking of contexts in which coreferential terms are not substitutable salva veritate) Represent reality or some part of it as being thus and so. This crucially connected with their being true or false. Diff from, e.g., sets, (which is the real reason a proposition would not be a set of possible worlds, or of any other objects.)

Many have thought it incredible that propositions should exist apart from the activity of minds. How could they just be there, if never thought of? (Sellars, Rescher, Husserl, many others; probably no real Platonists besides Plato before Frege, if indeed Plato and Frege were Platonists.) (and Frege, that alleged arch-Platonist, referred to propositions as gedanken.) Connected with intentionality. Representing things as being thus and so, being about something or other--this seems to be a property or activity of minds or perhaps thoughts . So extremely tempting to think of propositions as ontologically dependent upon mental or intellectual activity in such a way that either they just are thoughts, or else at any rate couldn't exist if not thought of. (According to the idealistic tradition beginning with Kant, propositions are essentially judgments.) But if we are thinking of human thinkers, then there are far to many propositions: at least, for example, one for every real number that is distinct from the Taj Mahal. On the other hand, if they were divine thoughts, no problem here. So perhaps we should think of propositions as divine thoughts. Then in our thinking we would literally be thinking God's thoughts after him.

(Aquinas, De Veritate "Even if there were no human intellects, there could be truths because of their relation to the divine intellect. But if, per impossibile, there were no intellects at all, but things continued to exist, then there would be no such reality as truth.")

This argument will appeal to those who think that intentionality is a characteristic of propositions, that there are a lot of propositions, and that intentionality or aboutness is dependent upon mind in such a way that there are a lot of propositions, and that intentionality or aboutness is dependent upon mind in such a way that there couldn't be something p about something where p had never been thought of.