 Rimini’s answer is a version of the opinio communis, a position with roots in Scotus and the Parisian tradition but which Ockham and later Oxford scholars refined with their focus on propositions. (It is possible that Ockham was influenced by Auriol in his concentration on future-contingent propositions, as some have held, but there is nothing specific to indicate that Ockham knew Auriol’s treatment, and after Scotus it was natural for theologians to focus their attention on the truth of future-contingent propositions anyway.) The opinio communis relies on God’s freedom to save contingency in the world: everything other than God is ultimately contingent, because God wills and acts freely and contingently in creating, and so it is logically possible for the things in the world not to have been or to have been otherwise. At the same time, the common position affirms God’s immutability and determinate knowledge of such things. The upshot is that true propositions about future contingents have always been true and are immutably true, even determinately true, but that they are only contingently true and not necessarily so. So Gregory denies Auriol’s equation of necessity and immutability.