Now the Johannine Gospel indeed utilizes considerable Synoptic materials, and does not, as St. Paul, restrict itself to the Passion and Resurrection. Yet it gives us, substantially, the Spirit-Christ, the Heavenly Man; and the growth, prayer, temptation, appeal for sympathy, dereliction, agony, which, in the Synoptists, are still so real for the human soul of Jesus Himself, appear here as sheer condescensions, in time and space, of Him who, as all things good, descends from the Eternal Above, so that we men here below may ascend thither with Him. On the other hand, the Church and the Sacraments, still predominantly implicit in the Synoptists, and the subjects of costly conflict and organization in the Pauline writings, here underlie, as already fully operative facts, practically the entire profound work. The great dialogue with Nicodemus concerns Baptism; the great discourse in the synagogue at Capernaum, the Holy Eucharist--in both cases, the strict need of these Sacraments. And from the side of the dead Jesus flow blood and water, as those two great Sacraments flow from the everliving Christ; whilst at the Cross's foot He leaves His seamless coat, symbol of the Church's indivisible unity. The Universalism of this Gospel is not merely apparent: 'God so loved the world' (iii. 16), 'the Saviour of the world' (iv. 42)--this glorious teaching is traceable in many a passage. Yet Christ here condemns the Jews--in the Synoptists only the Pharisees; He is from above, they are from below; all those that came before Him were thieves and robbers; He will not pray for the world--'ye shall die in your sins' (xvii. 9; viii. 24); and the commandment, designated here by Jesus as His own and as new, to 'love one another', is for and within the community to which He gives His 'example' (xv. 12; xiii. 34)--in contrast with the great double commandment of love proclaimed by Him, in the Synoptists, as already formulated in the Mosaic Law (Mark xii. 28-34), and as directly applicable to every fellow-man--indeed, a schismatic Samaritan is given as the pattern of such perfect love (Luke x. 25-37).