The Joannine writings insist continually upon the unity and inter-communion of the faithful: “There shall be one fold, one shepherd”; Christ’s death was in order “that He might gather the scattered children of God into one”; He prays to the Father that believers “may be one, as we are one”; and He leaves as His legacy His seamless robe, x, 16; xi, 52; xvii, 21; xix, 24. And these same writings have a painfully absolute condemnation for all outside of this visible fold: “The whole world lies in evil”; its “Prince is the Devil”; “the blood of Jesus cleanseth us from all sin,” within the community alone; false prophets, those who have gone forth from the community, are not to be prayed for, are not even to be saluted, 1 John, v, 19; John xii, 31; John i, 7; v, 16; 2 John, 10. For the great and necessary fight with Gnosticism has already begun in these writings. But Catherine dies before the unity of Christendom is again in jeopardy through the Protestant Reformation, and she never dwells--this is doubtless a limit--upon the Christian community, as such. And her enthusiastic sympathy with the spiritual teachings of Jacopone da Todi, who, some two centuries before, had, as one of the prophetic opposition, vehemently attacked the intensely theocratic policy of Pope Boniface VIII, and had suffered a long imprisonment at his hands; her tender care for the schismatic population of the far-away Greek island of Chios; and her intimacy with Dre. Tommaso Moro, who, later on, became for a while a Calvinist; all indicate how free from all suspiciousness towards individual Catholics, or of fierceness against other religious bodies and persons, was her deeply filial attachment to the Church. In the Synoptists Our Lord declares, as to the exorcist who worked cures in His name, although not a follower of His, that “he that is not against us, is for us,” and refuses to accede to His disciples’ proposal to interfere with his activity, Mark ix, 38-41; and He points, as to the means of inheriting eternal life, to the keeping of the two great commandments, as these are already formulated in the Old Testament, and insists that this neighbour, whom here we are bidden to love, is any and every man, Luke x, 25-37. The Joannine writings insist strongly upon the strict necessity of full, explicit adhesion: the commandment of love which Our Lord gives is here “My commandment,” “a new commandment,” one held “from the beginning”--in the Christian community; and the command to “love one another” is here addressed to the brethren in their relations to their fellow-believers only, xiii, 34; xiii, 35; xv, 12, 17. Catherine’s feeling, in this matter, is clearly with the Synoptists. 2. _Joannine teaching considered in itself._ If we next take the Joannine teachings in themselves, we shall find the following interesting points of contact or contrast to exist between John and Catherine.