But, everywhere in the Joannine writings, the living Person and Spirit aimed at by these definitions is considered as experienced by the soul in a succession of ever-deepening intuitions and acts of Faith. Already at the Jordan, Andrew and Nathaniel have declared Jesus to be the Christ, the Son of God, i, 41, 49; yet they, His disciples, are said to have believed in Him at Cana, in consequence of His miracle there, ii, 11. Already at Capernaum Peter asserts for the twelve, “We have believed and known that Thou art the Holy One of God,” vi, 69; yet still, at the Last Supper, Christ exhorts them to believe in Him, xiv, 10, 11, and predicts future events to them, in order that, when these predictions come true, their faith may still further increase, xiii, 19; xiv, 29. And, as far on as after the Resurrection we hear that the Beloved Disciple “saw” (the empty tomb) “and believed,” xx, 8, 29. We thus get in John precisely the same logically paradoxical, but psychologically and spiritually most accurate and profound, combination of an apparent completeness of Faith at each point of special illumination, with a sudden re-beginning and impulsive upward shifting of the soul’s Light and Believing, which is so characteristic of Catherine’s experience and teaching as to the successive levels of the soul’s Fire, Light and Love. And the opposite movement--of the fading away of the Light and the Faith--can be traced in John, as the corresponding doctrine of the going out of the Fire, Light and Love within the Soul can be found in Catherine. Again, both John and Catherine are penetrated with the sense that this Faith and Love is somehow waked up in souls by a true touch of God, a touch to which they spontaneously respond, because they already possess a substantial affinity to Him. “His,” the Good Shepherd’s, “sheep hear His voice,” x, 16; they hear it, because they are already His: the Light solicits and is accepted by the soul, because the soul itself is light-like and light-requiring, and because it proceeds originally from this very Light which would now reinforce the soul’s own deepest requirements. This great truth appears also in those profound Joannine passages: “No man can come to Me, unless the Father Who sent Me draw him”; and “I have manifested Thy name, to those men whom Thou didst give Me from out of the world,” vi, 44; xvii, 6.