 These developments notwithstanding, many of Aquinas’s specific views—particularly in philosophy—were extremely controversial. Among the 219 articles condemned in Paris in 1277 are a significant number that seem to implicate Aquinas’s teachings (Hissette 1977; Wippel 1995b). It would have been lost on no one at the time that these articles were promulgated three years, to the day, after his death. It seems likely that the authorities in Paris were planning an explicit censure of certain of Aquinas’s core theses—especially his unitarian theory of substantial form (§5) and his conception of prime matter as pure potentiality (§4)—until higher authorities cut this process short (Torrell 1993 [2022] ch. 16). Later in March 1277, in Oxford, Archbishop  Robert Kilwardby  condemned a series of theses that explicitly includes those two distinctively Aquinian doctrines. Also around this time, the Franciscan William de la Mare published a lengthy Correctorium fratris Thomae, with verbatim quotations from Aquinas’s corpus paired with putative “corrections”. Soon after, various disciples of Aquinas rallied to his defense, in a series of works entitled the Correctorium Corruptorii Thomae (Glorieux 1927; Jordan 1982). For the quarter century after Aquinas’s death, scholasticism took shape around his Dominican supporters and his Franciscan critics.