 In the early fourteenth century, Aquinas’s influence had to compete against the emergence of two brilliantly original Franciscans: first Scotus and his expansive realism; then  William Ockham  and his parsimonious nominalism. In the face of these and many other complex crosscurrents, Aquinas’s views came to seem both less urgent and less dangerous. Two years after his canonization, the bishop of Paris clarified that the 1277 condemnations should not be held to apply to Aquinas’s teaching, though the bishop made clear that this should not be taken as an endorsement. Among the many emerging rival views, Aquinas continued to have his vociferous supporters, particularly among the Dominicans, who were statutorily required to promote his teaching. In the early fifteenth century, John Capreolus emerged as a champion of Thomism as a systematic philosophy, and a century later Cajetan (Thomas de Vio) made further systematic developments. In 1567, Pope Pius V numbered Aquinas among the doctors of the Church, a title previously reserved for the ancient Church fathers. When the Jesuit order came to prominence, around this same time, its members—including  Francisco Suárez—were  enjoined to adhere to those views that were safest and best established, and especially to those of Aquinas, “because of his authority and his more secure and approved teachings” (Pasnau 2011, 436).