(2) With regard to Paulinism, the Joannine writings give us a continuation and extension of the representation of the soul’s mystical union with Christ, as a local abiding in the element Christ. Indeed it is in these writings that we find the terms “to abide in” the light, 1 John ii, 10, in God, 1 John iv, 13, in Christ, 1 John ii, 6, 24, 27, iii, 6, 24, and in His love, John xv, 9, 1 John iv, 16; the corresponding expressions, “God abideth in us,” 1 John iv, 12, 16, “Christ abideth in us,” 1 John iii, 24, and “love abideth in us,” 1 John iv, 16; the two immanences coupled together, where the communicant “abideth in Me and I in him,” vi, 56, and where the members of His mystical body are bidden to “abide in Me and I in you,” xv, 4; and the supreme pattern of all these interpenetrations, “I am in the Father, and the Father is in Me,” xiv, 10.--And it is from here that Catherine primarily gets the literary suggestions for her images of the soul plunged into, and filled by, an ocean of Light, Love, Christ, God; and again from here, more than from St. Paul, she gets her favourite term μένειν (It. _restare_), around which are grouped, in her mind, most of the quietistic-sounding elements of her teaching. (3) As to the points of contact between the Joannine teaching and Alexandrianism, we find that three are vividly renewed by Catherine. Philo had taught: “God ceases not from acting: as to burn is the property of fire, so to act is the property of God,” _Legg. Alleg._ I, 3. And in John we find: “God is a Spirit,” and “My Father worketh ever and I work ever,” iv, 24; v, 17. And God as pure Spiritual Energy, as the _Actus Purus_, is a truth and experience that penetrates the whole life of Catherine. The work of Christ is not dwelt on in its earthly beginnings; but it is traced up and back, in the form of a spiritual “Genesis,” to His life and work as the Logos in Heaven, where He abides “in the bosom of the Father,” and whence He learns what He “hath declared” to us, i, 18; just as, in his turn, the disciple whom Jesus loved “was reclining” at the Last Supper “on the bosom of Jesus,” and later on “beareth witness concerning the things” which he had learnt there, xiii, 23; xxi, 24. So also Catherine transcends the early earthly life of Christ altogether, and habitually dwells upon Him as the Light and as Love, as God in His own Self-Manifestation; and upon the ever-abiding sustenance afforded by this Light and Life and Love to the faithful soul reclining and resting upon it.