 Countless theologians and philosophers had proclaimed over the centuries that the perceptible world announced the glory of God. Bruno turned the topos to advantage. Only a universe infinite in time and extent could fittingly embody what the Apostles’ Creed designated as his primary attribute, omnipotence. In God and the universe all possibilities were actualized. Both were infinite and “all that can be” (BOI I, 602). They differed in that, whereas in the universe all possibilities were at any given moment actualized somewhere, in the supersubstantial being, in which form and matter, being and existence, act and potentiality were undifferentiated, all possibilities were actualized absolutely without distinctions of time and place. This argument contradicted two scholastic convictions: 1) that what was in act physically could not be infinite since infinity was indeterminacy and that consequently an infinite body in act, that is, an infinite universe and specifically an infinite animate universe, was an impossibility; and 2) that God’s absolute and ordained power were distinct, that there was, in other words, a distinction between: a) the unlimited possibilities, apart from self-contradiction, available to God by virtue of his absolute power; and b) the limited range of possibilities, that is, those of a finite cosmos, that he freely chose to entertain in his dealings with creation (Granada 1994). These arguments, Bruno replied, besides being philosophically incoherent, belittled God’s powers and so undermined “laws, religions, faith and morality” (BOI II, 46)