‘I DESIRE therefore first of all things that obsecrations, prayers, postulations, thanksgivings be made for all men, For kings and all that are in preeminence: that we may lead a quiet and a peaceable life in all piety and charity. For this is good and acceptable before our Saviour God, Who will all men to be saved, and to come to the knowledge of the truth,’
1 Tim 2:1-4
‘Accordingly, when we hear and read in Scripture that He “will have all men to be saved,” although we know well that all men are not saved, we are not on that account to restrict the omnipotence of GOd, but are rather to understand the Scripture, “Who will have all men to be saved,” as meaning that no man is saved unless God wills his salvation: not that there is no man whose salvation He does not will, but that no man is saved apart from His will. . .’
St. Augustine
The context of ‘all men’ there is ‘For kings and all that are in preeminance’ . . .
‘Or, it is said, “Who will have all men to be saved;” not that there is no man whose salvation He does not will (for how, then, explain the fact that He was unwilling to work miracles in the presence of some who, He said, would have repented if He had worked them?), but that we are to understand by “all men,” the human race, in all its varieties of rank and circumstances – kings, subjects, noble, plebian, high, low, learned, and unlearned; the sound in body, the feeble, the clever, the dull, the foolish, the rich, the ppor, youths; young, middle-aged, and old men; of every tongue and of every fashion. . .’
St. Augustine
'Our Lord, too, makes use of the same mode of speech in the Gospel, when He says to the Pharisees: “Ye tithe mint, and rue, and every herb.” For the Pharisees did not tithe what belonged to others, nor all the herbs of the inhabitants of other lands. As, then, in this place, we must understand by “every herb,” every kind of herbs, so in the former passage, we may understand by “all men,” every sort of men."
St. Augustine
'Since, then, the will of God is the universal cause of all things, it is impossible that the divine will should not produce its effect. Hence that which seems to depart from the divine will in one order, returns into it in another order; as does the sinner, who by sin falls away from the divine will as much as lies in him, yet falls back into the order of that will, when by its justice he is punished.
The words of the Apostle, “God will have all men to be saved,” etc. can be understood in three ways.
First, by a restricted application, in which case they would mean, as Augustine says (De praed. sanct. i, 8: Enchiridion 103), “God wills all men to be saved that are saved, not because there is no man whom He does not wish saved, but because there is no man saved whose salvation He does not will.”
Secondly, they can be understood as applying to every class of individuals, not to every individual of each class; in which case they mean that God wills some men of every class and condition to be saved, males and females, Jews and Gentiles, great and small, but not all of every condition.
Thirdly, according to Damascene (De Fide Orth. ii, 29), they are understood of the antecedent will of God; not of the consequent will. This distinction must not be taken as applying to the divine will itself, in which there is nothing antecedent nor consequent, but to the things willed.
To understand this we must consider that everything, in so far as it is good, is willed by God. A thing taken in its primary sense, and absolutely considered, may be good or evil, and yet when some additional circumstances are taken into account, by a consequent consideration may be changed into the contrary. Thus that a man should live is good; and that a man should be killed is evil, absolutely considered. But if in a particular case we add that a man is a murderer or dangerous to society, to kill him is a good; that he live is an evil. Hence it may be said of a just judge, that antecedently he wills all men to live; but consequently wills the murderer to be hanged. In the same way God antecedently wills all men to be saved, but consequently wills some to be damned, as His justice exacts. Nor do we will simply, what we will antecedently, but rather we will it in a qualified manner; for the will is directed to things as they are in themselves, and in themselves they exist under particular qualifications. Hence we will a thing simply inasmuch as we will it when all particular circumstances are considered; and this is what is meant by willing consequently. Thus it may be said that a just judge wills simply the hanging of a murderer, but in a qualified manner he would will him to live, to wit, inasmuch as he is a man. Such a qualified will may be called a willingness rather than an absolute will. Thus it is clear that whatever God simply wills takes place; although what He wills antecedently may not take place. ’
St. Thomas Aquinas
