a) The Biblical argument for our thesis is based on the dogma that God wills all men to be saved. 1 Tim. II, 4: “[God] will have all men to be saved, and to come to the knowledge of the truth [_i.e._ the true faith].” In speaking of the “day of wrath,” St. Paul emphasizes the fact that the Almighty Judge “will render to every man according to his works,”—eternal life to the good, wrath and damnation to the wicked.(548) And he continues: “But glory, and honor, and peace to every one that worketh good, to the Jew first, and also to the Greek; for there is no respect of persons with God.”(549) “Greek” is here evidently synonymous with gentile or heathen. It follows that the heathens are able to perform supernatural salutary acts with the aid of grace, and that they will receive the reward of eternal beatitude if they lead a good life. In another passage (1 Tim. IV, 10) the Apostle calls Christ “the Saviour of all men, especially of the faithful.”(550) Consequently, Christ is the Saviour also of unbelievers and heathens.(551) b) St. Paul’s teaching is faithfully echoed by the Fathers. Thus St. Clement of Rome,(552) in commenting on the penitential sermons of Noë and the prophet Jonas, says: “We may roam through all the ages of history and learn that the Lord in all generations(553) gave opportunity for penance to all who wished to be converted, ... even though they were strangers to him.”(554) St. Chrysostom says in explanation of John I, 9: “If He enlightens every man that comes into this world, how is it that so many are without light? For not all know Christ. Most assuredly He illumines, so far as He is concerned.... For grace is poured out over all. It flees or despises no one, be he Jew, Greek, barbarian or Scythian, freedman or slave, man or woman, old or young. It is the same for all, easily attainable by all, it calls upon all with equal regard. As for those who neglect to make use of this gift, they should ascribe their blindness to themselves.”(555) Similar expressions can be culled from the anonymous work _De Vocatione Omnium Gentium_(556) and from the writings of SS. Prosper and Fulgentius, and especially from those of Orosius, who says that grace is given to all men, including the heathen, without exception and at all times.(557) c) Catholic theologians have devoted considerable thought to the question how God provides for the salvation of the heathen.