 Although Gregory of Rimini has received considerable attention from historians of medieval thought, understanding his position in the history of philosophy has been made difficult by several problems that have plagued the historiography of fourteenth-century scholasticism. He flourished at a time that has been judged by historians as on the whole decadent, fideistic, and radically skeptical, in contrast to the period in which, for example, Thomas Aquinas worked (d. 1274); this historical viewpoint already made difficult an objective evaluation of Rimini. Historians also labeled Gregory a “nominalist,” a term so broad and vague when applied to fourteenth-century thinkers that, when it was used without qualification, it tended to mislead and to obscure the differences among them, as for example between Ockham and Gregory. Finally, unlike Aquinas, Henry of Ghent, and John Duns Scotus, Gregory was active in a relatively understudied period, so that placing Gregory in his context is difficult and statements about Gregory’s originality are precarious. The history of Gregory’s own University of Paris in the quarter century before his Sentences lectures, in contrast to that of Oxford in the same years, is particularly unclear. Few scholars realize, moreover, that from the 1330s until the onset of the Great Schism in 1378, decades when the traditional leaders of European thought, the Franciscans and Dominicans, were in decline, Gregory was the leading light in an era in which his own Augustinian Order dominated, with such towering figures as Thomas of Strasbourg, Alphonsus Vargas of Toledo, and Hugolino of Orvieto, and a number of other important authors. Only careful diachronic studies of specific philosophical problems can provide a precise picture of Gregory’s role in the history of philosophy, and few such studies have been accomplished thus far. There are some, however, and natural philosophy, epistemology, foreknowledge, and predestination are examples of topics about which we know quite a bit (see below).