 Gregory’s treatment of divine foreknowledge and future contingents is aimed primarily at Peter Auriol and secondarily at Oxford theologians (Vignaux 1934, ch. 4; Hoenen 1993, 196–214; Schabel 2000, 264–274; Fiorentino 2004; Ciammetti 2011). In order to preserve the contingency of events stemming from human free will, Auriol claimed that propositions about future contingents are neither true nor false, but rather neutral, and so God does not know that the Antichrist will exist, since “the Antichrist will exist” is neither true nor false. Although like Ockham and Rimini later, Auriol maintained that exactly how God knows the future is incomprehensible to us, he did give a sophisticated explanation and defense of God’s knowledge of our future. Gregory, however, chose to focus on the above-mentioned elements in Auriol’s position. Gregory recognized that Auriol’s theory of future-contingent propositions relies on Aristotle’s stance in chapter 9 of On Interpretation. Interestingly, although Gregory denied the truth of the position itself, he nevertheless held that it was in fact Aristotle’s. Indeed he rejected any attempt to interpret Aristotle differently, in the way that many medieval and modern philosophers have tried to do: