  In contrast, Marchia singled out divine foreknowledge for special treatment, devoting three entire distinctions (Scriptum I, dd. 35, 36, and 38) to the issue and concentrating most of his discussion on the reconciliation of foreknowledge with human free will (Marchia 1999, 2000; Schabel 2000). Here Marchia was opposed in some way to just about everyone else who had written on the issue, but mainly Auriol, who had claimed that any determination prior to the coming about of a contingent event destroyed contingency, including the truth or falsity of future-contingent propositions. Marchia’s defense of the application of the Principle of Bivalence to propositions about the contingent future was the model for Gregory of Rimini. But having shown that such propositions are either determinately true or false, Marchia went on to articulate a type of prior determination that saved foreknowledge while preserving contingency. In fact, according to Marchia, there must be some determination in the causes of future contingent events prior to their actual occurrence; otherwise nothing would occur: