It may also be helpful to further distinguish within your second point between (i) the substantial form qua universal, (ii) the substantial form instantiated in a particular, and (iii) the substantial form qua divine idea or transcendent Platonic Form.

Keeping these straight can help to clarify some of the miscommunication that occurs between Aristotelians, Platonists, and Thomists since all three groups frequently use "form" as a key term in arguments without specifying which sense they mean.