 One has to admire Gregory’s consistency here, mirroring that of his opponent, Peter Auriol. In the case of divine foreknowledge, Auriol provided an alternative to the traditional position because he claimed that the common defense of contingency failed. Auriol’s theory allowed him to preserve the causal role of humans in reprobation, at the expense perhaps of involving humans in predestination and therefore coming close to Pelagianism. There were problems with Auriol’s stance, but it was consistent. Gregory, on the other hand, agreed with the common position on divine foreknowledge, but when it really counted, in soteriology, Gregory took this common position to what he (and Auriol) thought was its logical conclusion. Since God’s free creation and action is really the only source of contingency in the world, then God’s free will is the only real cause of salvation and damnation. Salvation and damnation are contingent like anything else, but not contingent upon human free will, but merely on God’s will. No doubt for Gregory, everyone else who held the opinio communis should also have held to Double Predestination or Double Particular Election. Indeed, at least one of Gregory’s immediate predecessors, the Carmelite Guy Terrena, appears to have agreed (Schabel 2015). Luther and Calvin agreed with Gregory, but they saw no reason for the logical devices of the opinio communis, which for them as for Auriol could not save the contingency of human willing.