But—and here we see again the special quality of the Catholic doctrine of justification, the dynamic character of the Church’s conception—God does not merely forgive. At the same time as He forgives He sanctifies. So that justification is not a mere covering over of sin, a mere external imputation of the righteousness of Christ. It is the communication of a true inward righteousness, of a new love which remakes the whole man; it is sanctification. Justification and sanctification are not to be separated the one from the other, as though sanctification were merely a happy consequence of justification. On the contrary, God’s justifying word of forgiveness is an omnipotent word which remakes the man, not only forgiving the penitent but conferring on him the supernatural life of grace; nay, forgiving him for the very reason that it implants in him the germ of this new life. The first effect of God’s mercy in the penitent is the awakening of this new life, of this new love. Theologians call it the “infusion of love” (infusio caritatis), which produces a new sense of sonship, so that the man cries “Abba, Father.” Therefore, according to Catholic doctrine, the grace of justification not only puts the man into a new relation with God, but also produces a new attitude. It creates a new heart and a new love.