When these things have been observed, as is fitting, behold what follows of its own accord. It follows a) that God and Christ are alike distinguished by the same title and the same appellation, our Savior. It follows b) that the title and appellation our Savior, if not always, nevertheless frequently has the same force as the titles and appellations Savior of the faithful and Savior of that body which is the Church. It follows c) that both God and Christ are adorned with the names either Savior of all men or Savior of the world. It follows d) that the title Savior of all men is altogether universal: both because 1) such is the native force of the words; because 2) in force it is equivalent to the appellation Savior of the world; because 3) in force it is equivalent to the appellation Savior of sinners, and of all those who had perished; and because 4) it corresponds to the distributed formula, Savior principally of the faithful and then of the unfaithful. It follows e) that the titles our Savior, Savior of the faithful, and Savior of the Church, attributed to God and Christ, are such as bear a force not exclusive and negative, but affirmative and signifying a more excellent mode—
—of salvation. For those who are decorated with these titles are also adorned with the distinctions Savior of all men, Savior of the world, Savior of sinners, Savior of all the faithful and unfaithful, God the Savior, and Savior simply and absolutely. Whence, finally, f) it follows that by the name our Savior the Savior of the faithful is so signified that the common and universal Savior is signified by implication.
Therefore, returning to the point from which we necessarily digressed, it is easy to understand that in those things which Paul writes—that the office of prayers is acceptable ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ, in the sight of God our Savior—this sense is contained: the office of prayers pleases God, who is the Savior of all men, especially of the faithful. But the cause drawn from the good pleasure of him who, although he is principally the Savior of the faithful, is nevertheless also the Savior of all men, is infinite and universal, and with it only prayers poured forth for all fittingly agree. It is therefore evident that the office of prayers ὑπὲρ πάντων ἀνθρώπων, for all men, is remarkably confirmed by the second cause also employed by Paul and derived from the fact that it is acceptable before God our Savior.