 The theological implications of an infinite universe were discussed by the church fathers and, in greater detail, by Johannes Philoponus in the sixth century. Many of the arguments were of the same kind as those used in the attempts to prove the impossibility of a temporal infinity. At the time of the scientific revolution it was commonly assumed that physical space cannot be truly infinite, only indefinitely large. Infinity was seen as a divine attribute not to be found elsewhere; to claim that nature is infinite would be to endow it with divinity, a heretical view characteristic of pantheism. While the generally accepted view among theists was, and to some extent still is, that an infinite universe is philosophically absurd and theologically heretical, there was no consensus on the issue. In fact, several Christian thinkers, from Descartes in the seventeenth century through Kant in the eighteenth to Edward Milne in the twentieth, have argued that an infinite universe is in better agreement with God’s will and omnipotence than a finite one. According to Milne, “It requires a more powerful God to create an infinite universe than a finite universe; it requires a greater God to leave room for an infinity of opportunities for the play of evolution than to wind up a mechanism, once and for all” (Milne 1948, 233). The correlation between finitism and theism, and infinitism and atheism, should be seen as historically contingent rather than justified by either scientific or theological reasons.