 The proximity to the the Condemnations of Paris, issued just eleven days earlier, gave rise to substantial speculation about the relation between these two episodes of censorship. However, no proof of connection between them has been presented, nor does it seem that Kilwardby was acting under Papal orders. The direct targets of these propositions are still to be identified. Nevertheless, already in Kilwardby’s time, some of the propositions in naturalibus were interpreted as aimed at the teaching of Thomas Aquinas, namely those propositions related to his doctrine of the unicity of substantial form. The first reaction came in a letter written by Peter of Conflans, a disciple of Aquinas, to which Kilwardby replies in a detailed manner. (Peter’s letter has not survived but passages are quoted by Kilwardby.) Kilwardby’s answer constitutes the clearest expression of his theory of the plurality of substantial forms in human beings and perhaps the first explicit defense of such a theory. A more institutional reaction took place when the General Chapter of the Order, to which both Aquinas and Kilwardby belonged, met in Milan (1278) and decided to send a commission in order to investigate and punish those who blackened the writings of Thomas Aquinas scandalizing the order (in scandalum ordinis). The results of this commission are unknown. The next Chapter, held in Paris, repeated the recommendation and urged the praise of Thomas’ works. Meanwhile, Pope Nicholas III appointed Kilwardby to the post of Cardinal of Porto and S. Rufina in 1278, which allowed him to move from England to Italy. This nomination can be understood either as an attempt to protect Kilwardby from his own Order or as a way of stopping Kilwardby’s actions against Thomas and Thomism. The Oxford Prohibitions were later interpreted as a campaign against Thomism (Callus 1955), but this interpretation has been challenged (Wilshire 1964). A conciliatory approach could be that in the Prohibitions Kilwardby was criticizing a presumed interpretation of Aristotle that made Aristotle’s doctrine incompatible with his own reading of Augustine. Kilwardby died in 1279, soon after his arrival at the Papal court in Viterbo, where he lies buried. (For more bibliographical details, see Sommer-Seckendorff, 1937; see also Silva 2011; and Silva 2020.)