 Second, Scotus denies “universal hylomorphism,” the view that all created substances are composites of form and matter (Lectura 2, d. 12, q. un., n. 55). Universal hylomorphism (from the Greek hyle, meaning ‘matter’, and morphe, meaning ‘form’) had been the predominant view among Franciscans before Scotus. Saint Bonaventure, for example, had argued that even angels could not be altogether immaterial; they must be compounds of form and “spiritual matter.” For matter is potentiality and form is actuality, so if the angels were altogether immaterial, they would be pure actuality without any admixture of potentiality. But only God is pure actuality. But as we have already seen in his affirmation of the existence of prime matter, Scotus simply denies the unqualified equation of matter with potentiality and form with actuality. Prime matter, though entirely without form, could be actual; and a purely immaterial being is not automatically bereft of potentiality.