 Wyclif’s rejection of the possibility of annihilation and the subsequent new notion of divine onnipotence shed light on his theory of universals, as they help us to appreciate the difference between his thesis of the identity between universals and individuals and the analogous thesis of moderate Realists. For these latter theses, this identity meant that the individuals are in potentia universal; for Wyclif it means that the individuals are the universals qua existing in actu — that is, the individuals are the outcome of a process of production that is inscribed into the nature of general essences themselves, and through which general essences change from an incomplete type of subsistence as forms to a full existence as individuals. This position is consistent with (i) his theory of substance, where the main and basic composition of every substance, both individual and universal, is not the hylemorphic one, but the composition of potency and act (De ente praedicamentali, chap. 5, pp. 38–39), and (ii) a Neoplatonic reading of Aristotelian metaphysics, where universal substances, and not individual ones as the Stagirite had taught, are the main and fundamental kind of being (on Wyclif’s doctrine of the divine omnipotence see A. D. Conti, “Annihilatio e divina onnipotenza nel Tractatus de universalibus di John Wyclif,” in MT. Fumagalli Beonio Brocchieri &amp; S. Simoneta 2003, pp.71–85.