By this medium there was developed the great system of orthodox Aristotelianism which was the form taken by Scholasticism in the later Middle Ages. This was the work of the Friars, who, for the purpose of giving to their own students the best procurable training in theology, established houses of residence in Paris and elsewhere. The quarrels between the University of Paris and the municipality in the first half of the thirteenth century gave their opportunity to the Friars, and even after the settlement of the quarrels they remained and became formidable rivals to the teachers drawn from the secular clergy. It was only in 1255 that, after a severe struggle, the University was forced by a bull of Alexander IV to admit the Friars to its privileges, although it succeeded in imposing upon them an oath of obedience to its statutes. [Sidenote: The change of position.] It was the Franciscans who began this new intellectual movement in the persons of the Englishman, Alexander of Hales (died 1245), who was the first to be able to use the whole of the Aristotelian writings, and his pupil, the mystic Bonaventura (died 1274). But the scholastic philosophy as it is taught to this day was the work of the two great Dominicans, Albert of Bollstädt, a Suabian, known as Albertus Magnus (1193-1280), and his even greater pupil, Thomas of Aquino, an Italian (1227-74). The endeavour of these writers was to take over into the service of the Church the whole Aristotelian philosophy. It was a consequence of this that the old question of the nature of Universals was not so all-important, or that at any rate it ceased to be treated from a purely logical standpoint. The great Dominicans were very moderate Realists; but they treated Logic as only one among a number of subjects. Albert wrote works which in print fill twenty-one folio volumes (whence his name Magnus); but his fame has been somewhat obscured by the more methodical, if almost equally voluminous (in seventeen folio volumes) works of his successor. The result of their labours was a wonderfully complete harmonisation of philosophy and theology as these subjects were understood by their respective champions. This was brought about by the use of two methods. In the first place, the works of Aristotle on the one side, and the Bible and the writings of the Fathers on the other side, were treated as of equal authority in their respective spheres The ingenuity of the theologians was to be employed in harmonising them. It is, in fact, only from this period that "the Scholastic Philosophy became distinguished by that servile deference to authority" which we ordinarily attribute to it. [Sidenote: Reason and faith.]