And this attractive force is also a faculty of Christ: “I shall draw all men unto Myself,” xii, 32. And note how Catherine, ever completely identifying God, Christ, Light, Love, and, where these work in imperfectly pure souls, Fire, is stimulated by the last-quoted text to extend God’s, Christ’s, Love’s drawing, attraction, to all men; to limit only, in various degrees, these various men’s response to it; and to realize so intensely that a generous yielding to this our ineradicable deepest _attrait_ is our fullest joy, and the resisting it is our one final misery, as to picture the soul, penitent for this its mad resistance, plunging itself, now eagerly responsive to that intense attraction, into God and a growing conformity with Him. (3) As to points concerning the Sacraments where Catherine is influenced by John, we find that here again Baptismal conceptions are passed over by her. She does not allude to the water in the discourse to Nicodemus, iii, 5, although she is full of other ideas suggested there; but she dwells upon the water in the address to the Woman at the Well, iv, 10-15, that “living water,” which is, for her, the spirit’s spiritual sustenance, Love, Christ, God, and insensibly glides over into the images and experiences attaching, for her, to the Holy Eucharist. But, as to this the greatest of the Sacraments and the all-absorbing devotion of her life, her symbols and concepts are all suggested by the Fourth Gospel, in contrast to the Synoptists and St. Paul. For the Holy Eucharist is, with her, ever detached from any direct memory of the Last Supper, Passion, and Death, the original, historical, unique occasions which still form its setting in the pre-Joannine writings, although those greatest proofs of a divinely boundless self-immolation undoubtedly give to her devotion to the Blessed Sacrament its beautiful enthusiasm and tenderness. The Holy Eucharist ever appears with her, as with St. John, attached to the scene of the multiplication of the breads,--a feast of joy and of life, with Christ at the zenith of His earthly hope and power. For not “a shewing of the death” in “the eating of this bread,” 1 Cor. xi, 26, is dwelt on by John; but we have: “I am the Bread of Life; he that eateth this bread, shall live for ever,” John vi, 51, 52. And Catherine follows John in thinking predominantly of the single soul, when dwelling upon the Holy Eucharist. For if John presents a great open-air Love-Feast in lieu of Paul’s Upper Chamber and Supper with the twelve, he, as over against Paul’s profoundly social standpoint, has, throughout this his Eucharistic chapter, but three indications of the plural as against some fourteen singulars.