In this text the mercy of God is described as universal. _Misereris omnium, parcis omnibus_. This universality is based (1) on His omnipotence (_quia omnia potes_), which is unlimited. His mercy, being equally boundless, must therefore include all men without exception. The universality of God’s mercy is based (2) on His universal over-lordship and dominion (_quoniam tua sunt; diligis omnia quae fecisti_). As there is no creature that does not belong to God, so there is no man whom He does not love and to whom He does not show mercy. The universality of God’s mercy in the passage quoted is based (3) on His love for souls (_qui amas animas_). Wherever there is an immortal soul (be it in child or adult, Christian, pagan or Jew), God is at work to save it. Consequently the divine _voluntas salvifica_ is universal, not only in a moral, but in the physical sense of the term, that is, it embraces all the descendants of Adam. β) 1 Tim. II, 2 sqq.: “I desire therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men.... For this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come to the knowledge of the truth. For there is one God, and one mediator of God and men, the man Christ Jesus, who gave himself a redemption for all.”(473) The Apostle commands us to pray “for all men,” because this practice is “good and acceptable in the sight of God.” Why is it good and acceptable? Because God “will have all men to be saved and to come to the knowledge of the truth.” In other words, God’s will to save is universal. The question arises: Is the universality of the divine _voluntas salvifica_, as inculcated by St. Paul, merely moral, or is it physical, admitting of no exceptions? The answer may be found in the threefold reason given by the Apostle: the oneness of God, the mediatorship of Christ, and the universality of the Redemption. (1) “For there is [but] one God.”(474) As truly, therefore, as God is the God of all men without exception, is each and every man included in the divine _voluntas salvifica_. (2) “There is [but] ... one mediator of God and men, the man Christ Jesus.” The human nature which Christ assumed in the Incarnation is common to all men. Hence, whoever is a man, has Jesus Christ for his mediator.(475) (3) Christ “gave himself a redemption [_i.e._ died] for all.” That is to say, God’s will to save is co-extensive with His will to redeem. The latter is universal,(476) consequently also the former.(477) b) The Fathers and early ecclesiastical writers were wont to base their teaching in this matter on the above-quoted texts, and clearly intimated that they regarded the truth therein set forth as divinely revealed. Passaglia(478) has worked out the Patristic argument in detail, quoting no less than two hundred authorities.