Saving a Gentile on the Sabbath

The esteemed Rabbi Dr. Avraham Machudedi.

Hello and good afternoon,

In the course of my work, I was asked by a colleague (who does not observe the Tomah), a pediatric nephrologist, about the desecration of the Sabbath for the purpose of saving a Gentile.

Due to my desire to provide an appropriate, honest, and worthy response (without relying on the accepted answers of "a fear of great hostility" and which in the reality of our time even outweighs the Torah [based on the Hatas – as written by the Agam, Rashad Auerbach, the Tzi'a, etc.], which do somehow resolve the difficulty on a practical/halachic level but do not provide an answer to the boiling of the soul and moral emotion) I thought about the Meiri's words and in this context I turned to both his fascinating and profound book – Movements Among the Standing, and to his article in Akadem (2007) – "Is There 'Enlightened' Idol Worship? On the Attitude to the Gentiles and Changes in Halacha."

While reviewing the Meiri's words and the quotes that His Honor cites on this subject, I came across an apparent contradiction, and I thought I would bring it up to His Honor to see if he had a solution.

On the one hand:
In Tractate Yoma , on the issue of controlling the wave (Yoma 1:2, in the Hebrew text 'Pikuach Nefesh'), the Meiri writes:

"A courtyard where Israel and the idolaters were with them , we are not commanded to desecrate the Sabbath for them, since they have no religion ."

Or in the other version in the Sofer edition in the note –

"Pikuach Nefesh does not follow the majority, like a court where there were Israelites and the ancient worshipers of stars and horoscopes with them, for whom we are not commanded to desecrate the Sabbath, since they have no religion at all, and they are not afraid of the duty of human society."

On the other hand:
In Tractate Avoda Zara (Sad 12b). On the issue of giving birth to a foreigner on Shabbat , the Meiri writes –

"And in every case, regarding the issue of the prohibition of the Sabbath and the prohibition of foods and drinks such as wine, wine alone, and other prohibitions similar to these, both those that were prohibited in eating and those that were decreed upon them out of fear of marriage , all nations are equal in it , except for the prohibition of enjoyment of wine alone, according to the majority of commentators, as will be explained in its place in this tractate."

From the first quote – it is implied that the wrongs of our times, which are bound by etiquette, should be violated on Shabbat.
However, the second statement is quite clear – no.
Rationally, in light of your honor's analysis in his article in Akademo and the analysis of Prof. Halbertal in his book on the Meiri – I also assume that the Hasbara gives more that the Meiri would indeed permit (and command) the desecration of Shabbat by a gentile in our time, since desecration of Shabbat does not belong to the rigid category of marriage and mere shirk, but rather to the two other categories that your honor mentioned.

As mentioned, if he has a clarification and answer to this contradiction, I would be very happy to hear it.
With respect, appreciation and thanks in advance,