This new heart, this new state of righteousness and holiness, is not produced fortuitously and in a magical manner. For the man is already inwardly ordinated to this life by his preparatory acts of faith, fear and love, acts supported by grace. His soul longeth for the Lord. It panteth for Him, like the hart for the fountains of water. And God answers its appeal, condescends to the soul and permeates it with His new love. Therefore the grace of justification has its psychological point of contact in the grace- produced preparatory acts. And it does not come from outside like some alien charm, but as the creator to His creature. For God, the primal creative force of all being, is within us. He is nearer to us than we to ourselves. He is the fundamental ground in which our innermost being is ontologically rooted. The new life rises from out of this divine source within us which yet is not ourselves. It sets free all the good powers of the soul. I obtain a new desire, a new strong and steadfast will; I am filled anew with God, I have divine charity. It is not of me, and yet it is wholly mine. For it comes from the divine basis which maintains and supports my being. Therefore the expression “infusion of charity” (infusio cantatis) means that the new love flows into me out of a primal source which is not my own self. But this primal source is not far from me, but within me, for it is at the basis of my being. The man who believes in the reality of God must believe also that this reality is the source of all power and all grace, and that therefore the new life comes not from himself but from God. That is the meaning of the expression “infusio.” If a man denies its theological substance, then his theology is an unsatisfactory subjectivism. He does not attain to belief in the transcendental reality of God. He remains shut up in his own ego, and is ultimately bound to make his own ego the basis of all reality, as is done by idealistic monism.