God’s “will to save” may therefore be defined as an earnest and sincere desire to justify all men and make them supernaturally happy. As _voluntas antecedens_ it is conditional, depending on the free co-operation of man; as _voluntas consequens_, on the other hand, it is absolute, because God owes it to His justice to reward or punish every man according to his deserts.(464) Hence we shall treat in four distinct articles, (1) Of the universality of God’s will to save; (2) Of the divine _voluntas salvifica_ as the will to give sufficient graces to all adult human beings without exception; (3) Of predestination, and (4) Of reprobation. Article 1. The Universality Of God’s Will To Save Although God’s will to save all men is practically identical with His will to redeem all,(465) a formal distinction must be drawn between the two, (a) because there is a difference in the Scriptural proofs by which either is supported, and (b) because the latter involves the fate of the fallen angels, while the former suggests a question peculiar to itself, _viz._ the fate of unbaptized children. *Thesis I: God sincerely wills the salvation, not only of the predestined, but of all the faithful without exception.* This proposition embodies an article of faith. Proof. Its chief opponents are the Calvinists and the Jansenists, who heretically maintain that God wills to save none but the predestined. Against Calvin the Tridentine Council defined: “If any one saith that the grace of justification is attained only by those who are predestined unto life, but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil; let him be anathema.”(466) The teaching of Jansenius that Christ died exclusively for the predestined,(467) was censured as “heretical” by Pope Innocent X. Hence it is of faith that Christ died for others besides the predestined. Who are these “others”? As the Church obliges all her children to pray: “[Christ] descended from heaven for us men and for our salvation,”(468) it is certain that at least all the faithful are included in the saving will of God. We say, “at least all the faithful,” because in matter of fact the divine _voluntas salvifica_ extends to all the descendants of Adam, as we shall show further on.(469)